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A  UTHOR: 


FULLER,  ANDREW 


TITLE: 


GOSPEL,  ITS  OWN 
WITNESS,  OR,  THE 


PLACE: 


NEW  YORK 


DA  TE: 


1801 


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I 


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Fuller,  Andrew,  1 754-1815. 

The  Gospel  its  own  witness :  or,  The  holy  nature,  and 
divine  harmony  of  the  Christian  religion,  contrasted  with 
the  immorality  and  absurdity  of  deism.  By  Andrew 
Fuller  . . .     Boston,  Manning  and  Loring,  1 803. 

viii,  T*>i-23^i).    i«>-        New  York,   Davis,    1801. 

4-23388 


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THE 


GOSPEL 


O  R 


THE  HOLY  NATURE,  AND  DIVINE  HARMONY 


OF   TUE 


CHRISTIAN    RELIGION, 


Contrafted  with  the 


JMMORALirr   AND    ABSURDirT 


O  F 


DEIS  M. 


*>'>):{'^ 


By  ANDREW   FULLER,  D.  D. 


Laying  bis  hand  on  the  Bibles  he  tvould  fa^^  **  T^here  is  true  philojophy, 

This  is  the  iviJJom  that  /peaks  io  the  htart.     A  bad  life  is  the  only 

grand ohjeBion  to  this  Book.^^  EARL  OF  ROCHESTER. 


N  E  W  -  Y  O  R  K : 


P  11  I  N  T  E  D     BY     I  6  A  A  C    COLLINS, 

V  NO.    189,    PEARL-STREET. 

Ur  CfyRKELIUS  DAVIS,  No.  167,  JVatcr-Sfr^t. 

iSOL 


V    •  ^       V    , 


V  V,  \ 


THE 


».•  » 


GOSPEL 

By  ANDREW  FULLER,  D.  D. 


To  which  is  annexed 


A    SUMMARY 


or    THE 


PRINCIPAL    EVIDENCES 


FOR    THE 


mUTNy  AND  D I  FINE  ORIGIN; 


or   T K t 


CHRISTIx\N     REVELATION. 


Jy  BEILBY,  Lord  Bishop  or  LONDON. 


•  t.- 


lus-s^ — ''■^ff-iC^ij\l-li^\,^t)i!^'^uJ3f>:^^i.4Sf'M^^^^!Si^^^^^^^: 


CONTENTS. 


I 


•f 


i 


I 


NTRODUCTION 


IX. 


PART    THE    FIRST; 

In  which  the  Holy  nature  of  the  Chrif- 
tian  Religion  is  contrafted  with  the 
immorality  of  Deifm. 

r 

^  CHAP.     I. 

"-7 

jj_        Chriftiamty  reveals  a  God,  glorious  in  Holinefs:  but 
.    Deifm,  though  it  acknowledges  a  God,  yet  denies 
or  overlooks  his  moral  charaifler 10 

eiiAP.   II. 

Chrlflianity  teaches  us  to  acknowledge  God,  and  to 
devote  ourfelves  to  his  fervice :  but  Deifm,  though 
it  confefles  one  Supreme  Being,  yet  rcfuks  to 
worfhip  hira 16 

CHAP.     III.     . 

The  Chriflian  (landard  of  Morality  is  enlarged,  and 
free  fiom  impurity  :  but  Deifm  confines  our  obli- 
gations to  thofe  duties  which  refpeft  our  own  fpe- 
cies,  and  greatly  palliates  vice  with  regard  to  a 
breach  even  of  them  • 24, 

CHAP.    IV. 

Chriflianlty  furniHies  motives  to  a  virtuous  lifr, 
which  Deifm  cither  reje<n:s,  or  attempts  to  un- 
dermine          39 

CHAP.     V. 

The  lives  of  thofe  who  reje<5t  the  Gofpcl  will  not  bear 
a  comparifon  with  theirs  who  embrace  it    .     .     .     53 

CHAP.     VI. 

Chriftianity  has  not  only  produced  good  cffjdls  in 
ihofc  who  cordially  believe  it,  but  hiis  given  to  the 
morals  of  fociety  ai  large  a  tone,  which  Deifm, 
fa  far  as  it  operates,  gees  to  counierad      *     >     -     %9 


>94615 


iv  Cotttcfiff. 

CHAP.    VII.  p^cj:. 

Chriflianity  is  a  lource  of  Happinefs  to  individuals 
and  to  fociety:   but  Deifra  leaves  both  the  one    ** 
and  the  other  without  hope    ...••..   104. 

PART    THE    SECOND; 

In  which  the  Harmony  of  the  Chriftian 
Religion  is  conlidered  as  an  evidence 
of  its  Divinity. 

CHAP.     I. 

The  Harmony  of  Scripture  with  Hidoric  Fa<a, 
evinced  by  the  fulfilment  of  prophecy      .     .     .121 

CHAP.     II. 

The  Harmony  of  Scripture  with  Truth,  evinced 
from  its  agreement  with  the  di(5lates  of  an  enligh- 
tened confcience,  and  the  refult  of  the  clofeft  ob- 
fervation 12^ 

CHAP.     III. 

The  Harmony  of  Scripture  with  its  own  profef- 
iions,  argued  from  the  fpirit  and  ftyle  in  which  it 
is  written i^^ 

CHAP.     IV. 

The  confiflency  of  the  Chriftian  do<5lrinc,  particu- 
larly that  of  falvation  through  a  Mediator,  with 
fober  Rcafon     ...........   160 

CHAP.    V. 

The  conflllency  of  the  Scripture  do<5^rlne  of  Re- 
demption with  the  modern  opinion  of  the  magni- 
tude of  Creation     184 

CONCLUDING  ADDRESSES. 
ToDeifls 213 

To  the  Jews 225 

To  Chriftians  , 2?i 


PREFACE. 


iHEJlruggU  hetween  religion  and  ir- 
religion  has  exijled  in   the  world  in  all  ages:   and  if 
there  be  two  oppoftte  inter ejls  which  divide  its  inhahi" 
tants^  the  kingdom  of  Satan  and  the  kingdom  of  Gody 
it  is  reafonable  to  expeSl  that  the  contefl   will  continue 
till  one  of  them  he  exterminated.      The  peaceful  nature 
of  Chriflianity  does   not  require  that  we  fhoiild  make 
peace  with  its  adverfarieSy  or  ceafe  to  repel  their  attacks^ 
or  even  that  we  fhould  aEl  merely  on  the  defenftve  :    On 
the  contrary,  we  are  required  to  make  ufe  of  thofe  wea- 
pons  of  the  divine  warfare  with  which  we  are  furnifj^ 
ed  for  the  pulling  down  ofjlrong  holds y   cafiing  down 
imaginationsy  and  every  high  thing  that  exalteth  itfelf 
againfl  the  knowledge  of  Gody  and  bringing  into  cap- 
tivity every  thought  to  the  obedience  of  Chrifl. 


The  oppofttion  of  the  prefent  age  has  not  been  confin^ 
ed  to  the  lefs  important  points  of  Chriflianity y  nor  even 
to  its  firfl  principles  :  Chrijlianity  itfelf  is  treated  as 
jmpoflurc.    The  fame  things  it  is  true  have  been  fre- 

B 


■■^H^^v, 


VI 


PREFACE. 


PREFACE. 


Ml 


» 


i* 


i 


queritly  advanccdy  and  as  frequently  repelledy  in  for^ 
mer  ages  :  but  the  adverfartes  of  the  gofpel  of  late^  en' 
CGuraged  it  fjjould  feetn  by  the  temper  of  the  times y  have 
renewed  the  attack  with  redoubled  vigour.  One  of  their 
mof  popular  writers j  hoping  to  avail  himfelf  of  this 
circumfl(tncey  is  pleofcd  to  entitle  his  performance  The 
Age  of  Reafon.  ^his  writer  is  aware  that  flattery 
is  one  of  the  mofl  fuccefsful  means  of  gaining  admijjion 
to  the  human  mind ;  fuch  a  compliment  therefore  to  the 
pnfcnt  Age  was  doubtlefs  conftdered  as  a  tnajler-flroke 
of  policy.  Nor  is  Air,  Paine  lefs  obliging  to  himfelf 
than  to  his  readers ^  but  takes  it  for  granted  that  the 
caufe  for  which  he  pleads  is  that  of  reafon  and  truth. 
The  conftderate  reader^  hcwevery  may  remark,  that 
thofe  writers  who  are  net  afhamed  to  beg  the  quejtion 
in  the  title-page^  arc  feldom  the  mojl  liberal  or  impar^ 
tial  in  the  execution  of  the  work. 

One  thing  which  has  contributed  to  the  advantage  of 
Infidelity  is,  the  height  to  which  political  difputes  have 
arifeny  and  tlye  degree  in  which  they  have  inter efied  the 
pafftons  arid  prejudices  of  mankind,  Thofe  who  favour 
tlie  fentiments  of  a  ft  of  men  in  one  thingy  will  be  in 
danger  of  thinking  favourably  of  them  in  others  ;  at 
leajl  they  will  not  be  apt  to  view  them  in  fo  bad  a  light 
as  JfArJl  had  been  advanced  by  perfons  of  different  fen^ 
timents  in  other  things  as  well  as  in  religion.  It  is 
true  there  may  be  nothing  more  friendly  to  infidelity  in 
the  nature  of  one  political  fyflem  than  another,  nothing 


that  can  jufiify  prof  effing  chri/lians  in  accufing  one  ano- 
ther,   merely  on  account  of  a  difference  of  this  kindy  of 

favouring  the  interefis  of  atheifm  and  irreligion :  never- 
thelcfs  it  becomes  thofe  who  think  favour abh  cf  the  po- 
litical  principles  of  infidels y  to  take  heed  lefi  they  be  in- 

fenfibly  drawn  away  to  think  lightly  of  religion.  All  the 
nations  of  the  earthy  and  all  the  difputes  on  the  kfi  cr 
worfi  mode  of  governmenty  compared  with  thisy  ere 
lefs  than  nothi?ig  and  vanity. 

To  this  it  may   be   addedy   that  the  eagerncfi  with 
which  men  engage  in  political  difputes,  take  which  fide 
they  mayy  is  Ufjfavourable  to  a  zealous  adherence  to  the 
..  gofpel.   Any  mere  worldly  ohjecl,  if  it  become  the  prin- 
,  €ipal  thing  which  occupies  our  thoughts  and  nffeaions, 
I  ivill  weaken  our  attachmcfjt  to  religion  :  and  if  once  we 
I  become  cool  and  indifferent  to  this,   we  are  in  the  high 
j  road  to  infidelity.     There  are  cafes  no  doubt  relating  to 
\  civil  government,   in  which  it  is  cur  duty  to  aa,  end 
\  that  withfirmnefs  :   but  to  make  fuch  things  the  chief 
ohjea  ofour^  attention y  or  the  principal  topic  of  our  con^ 
verfationy   is  both  ftnful  and  injurious.      Many  a  pro^ 
tnifing  charaaer  in  the  religious  world  has  by  theft 
things  been  utterly  rumed. 


The  writer  of  the  following  pages  is  not^^^ced  to 
fffer  them  to  the  public  eye  from  an  apprche^on  that 
the  Church  of  Chrift  is  in  danger.  Neither  the 
downfall  of  popery,  nor  the  tfumph  of  infidels,  as 

B    2 


VI II 


PREFACE. 


il 


though  they  had  hereby  overturned  Chryilanity^  have^ 
ever  been  to  him  the  caufe  of  a  moments  uneajtnefs.  If 
Chrijliamty  be  of  Gody  as  he  verily  believes  it  to  be, 
they  cannot  ovet  throiu  it.  He  mujl  be  pojfejfed  of  but 
little  faith  ivho  can  trembhy  though  in  a  fiorviy  for  the 

ffety  of  the  v:Jfcl  ivh'ich  contains  his  Lord  and  Mafler, 
There  'would  he  one  argument  lefsfor  the  divinity  of  the 
Scriptures  y  if  the  fame  powers  which  gave  exiflence  t9 
the  Anti-Chri/lian  dominion  had  not  been  employed  in 
taking   it  away,*      But  though   truth  has  nothing  t9 

feary  k  d:et  not  follow  that  its  friends  fhould  be  inac^ 
tive,  The  Lord  coffers  an  honour  upon  his  fervants  in 
ccndefcending  to  make  ufe  of  their  humble  efforts  pi  pre-- 

ferving  and  promoting  his  interefl  in  the  world.    If  tht 

prefent  attempt  may  be  thus  accepted  and  honoured  by 
Him  /5  whofe  name  it  is  humbly  dedicated y  the  writer 
will  receive  a  rich  reward. 


III 


Kettering, 
October    10,    1799* 

•  The  powers  of  Europe,  fipnlfied  by  the  Ten  Horns,  or  Kings, 
into  which  the  Roman  empire  (hould  be  divided,  were  to  gi-vc  their 
kingdoms  to  the  Beaft.  They  did  fo ;  and  France  particularly  fook 
the  lead.  The  fame  powers,  it  is  predided,  (hall  hate  the  Whore, 
and  burn  her  flelh  with  fire.  They  have  begun  to  do  fo ;  and  in 
this  bufincfs  alfo  France  has  taken  the  lead.     Rev.  xvii.  12,  13,  16, 


^-» i     ■  ^ 


H#lll    »| 


INTRODUCTION. 


T 


HE  controverfies   between   believers   and" 
unbelievers  are  confined  to  a  narrower  ground  than 
thofe  of  profefTed  believers  with  one  another.  Scrip- 
ture teftiniony,  any  farther  than  as  it  bears  the  cha- 
raaer  of  truth,   and   approves  itfelf  to  the  confcl- 
ence,   or  is  produced  for  the  purpofe  of  explaining 
the  nature  of  genuine  Chriftianlty,   is   here  out  of 
the  queftion.      Rafn  is  the  common  ground  on 
which  they  mufi:  meet  to  decide  their  contefcs.   On 
this  ground  Chriftian  writers  have  fuccefsfully  cloi'l^ 
ed.with  their  antngonifts  :  ^o  much  fo,  that  of  late 
ages,  notwithaanding  all  their  boaft  of  reafon,  no6 
one  in  ten  of  them  can  be  kept  to  the  fair  and  ho- 
nourable ufe  of  this  weapon.      On  the  contrary, 
they  are  driven  to  fubftitute  dark  infmuation,  low 
wif,  profane  ridicule,  and^rofs  abufe.    Such  were 
the  weapons  of  Shaftfburyy  Tmdaly  Morgany  Boling. 
broke y  Voltaire y  Hume,  and  Gibbon ;  and  fijch  are  the 
weapons    of  the    author   of    The    Age    of  Reafon,. 
.  Amongft  various  well-written   performan^^n  an- 
Av6r  to  their  feveral  produftions,  the  mm  majr 
fee  a  concife  and  able  refutation  of  die  greater  part 
of  them  in  Leland's  Review  of  the  Deiftical  writers. 
It  is  not  my  defign  to  go  over  the  various  topks. 

^  3 


f 


-f,    *n~ 


Jl 


n 


1  INT'RODUCl'ION. 

ufually  difcuffcd  in  this  controv^rfy,  but  to  {c\e£t  a 
fingle  one,  which  I  conceive  has  not  been  fo  fully 
attended  to  but  that  it  may  yet  be  confidercd  with 
advantage.  The  internal  evidence  which  Chriflianity 
poflefles,  particularly  in  refpe<St  of  its  holy  nature, 
and  divine  harmony,  will  be  the  fubjedt  of  the  pre- 
fent  inquiry. 

Mr.  Paine,  after  the  example  of  many  others, 
endeavours  to  difcredit  the  Scriptures  by  reprefent- 
ing  the  number  of  hands  through  which  they  have 
pafled,  and  the  uncertainty  of  the  hiftorical  evi- 
dence by  which  they  are  fupported.  "  It  is  a  mat- 
"  ter  altogether  of  uncertainty  to  us,  he  fays,  whe- 
"  ther  fuch  of  the  writings  as  now  appear  under 
"  the  names  of  the  Old  and  New  Teftament,  are 
"  in  the  fame  (late  in  which  thofe  collectors  fay 
**  they  found  them  ;  or  whether  they  added,  alter- 
"  ed,  abridged,  or  drefled  them  up."*  It  is  a  good 
work  which  many  writers  have  undertaken,  to  prove 
the  validity  of  the  Chriftian  hiftory;  and  tofliow  that 
we  hate  as  good  evidence  for  the  truth  of  the  great 
facts  which  it  relates  as  w^have  for  the  truth  of  any 
ancient  eventsf  whatever.  But  if  in  addition  to 
this  it  can  be  proved  that  the  Scriptures  contain  in- 
ternal chara£leriftics  of  divinity,  or  that  they  carry 
in  them  the  evidence  of  their  authenticity,  this 
will  at  once  anfwer  all  objedkions  from  the  fuppofed 
uncertainty  of  hiflorical  evidence. 

Hifrorians  inform  us  of  a  certain  valuable  medi- 
V .»..,  called  Mithridatey  anWtidote  to  poifon,  and 
'^^hiciy«Ml  in  reputation.  It  is  faid  to  have  been 
"  In^^Blf  by  MithricTates,  king  of  Pontus  ;  that 

♦  A^e  of  Rcafun^  Part  I.  p.   10,  II. 
t  LarJnery  Sltnpfun.,  ;\nd  oflicrs. 


« 


C( 


INTRODUCTION.  ^ 

*^  the  receipt  of  it  was  found  in  a  cabinet,  written 
**  with  his  own  hand,  and  was  carried  to  Rome  by 
Pompcy  ;  that  it  was  tranflated  into  verfe  by  De- 
mocrates,  a  famous  phyfician ;  and  that  it  was 
"  afterwards  tranflated  by  Galen,  from  whom  we 
"  have  it."*  A  modern  caviller  might  take  it  into 
his  head  to  objeiSl  to  the  authenticity  of  this  hifto- 
ry ;  he  might  alledge  that  the  preparation  has  paf- 
fed  through  fo  many  hands,  and  that  there  is  fo 
much  hear-fay  and  uncertainty  attending  it,  that 
no  dependance  can  be  placed  upon  it,  and  that  it 
had  better  be  rejected  from  our  Materia  Medica. 
But  of  what  account  would  fuch  an  objection  be  in 
the  elHmation  of  mankind  ?  They  would  afk,  Has 
it  not  been  tried,  and  found  to  le  effeElual  ;  and  thai 
in  a  great  variety  of  injlances  ?  Such  are  Mr.  Paine's 
objeaions  to  the  Bible;  and  fuch  is  the  anfwer  that 
may  be  given  him. 

This  language  is  not  confined  to  infidel  writers. 
Mr.  Locke  fpeaks  of  what  he  calls  "  Traditional 
Revelation,"  or  Revelation  as  we  have  it,  in  fuch  a 
manner  as  to  convey  the  idea,  that  we  have  no  evi- 
dence of  the  Scriptures  being  the  Word  of  God 
but  from  a  fucceffion  of  witnefies  having  told  us  fo.f 
But  I  conceive  thefe  facred  writings  may  contain 
fuch  internal  evidence  of  their  being  what  they  pro- 
fefs  to-  be,  as  that  it  might  with  equal  reafon  be 
doubted  whether  the  world  was  created  by  the  pow- 
er of  God,  as  whether  they  were  written  by  the  in- 
fpiration  of  his  Spirit :  and  if  fo,  our  dependence 
is  not*  upon  mere  tradition.  ^^^ 

It  is  true,  the  fcriptures  having  beeflBReyed 

*   Chambers's  DiSi,     Mithridate. 
t  Human  Und.  B.  IV.  Chap,  xviii. 


t 


4  INTRODUCTION. 

to  US  through  the  medium  of  man,  the  work  muft 
neceffarily  in  fome  refpe<Sls  have  been  humanized  ; 
yet  there  may  be  fufficient  marks  of  divinity  upon 
it  to  render  it  evident  to  every  candid  mind  that  it 
is  of  God. 

We  may  call  tlie  Mofaic  account  of  the  Creation^ 
a  tradition,   and  may  be  faid  to  know  through  this 
medium  that  the  heavens  and  the  earth  are  the  pro- 
ductions of  divine  power.      But  it  is  not   through 
this  medium   only  that  we  know  it:  The   heavens 
and  the  earth  carry  in  them  evident  marks  of  their 
divine   original.      Thefe   works   of   the    Almighty 
fpeak  for  themfelves  ;   and  in  language  which  none 
but  thofe  who  are  wilfully  deaf  can  mifundcrftand. 
Their  found  is  gone  firth  throughout  all  the  earthy  and 
their  ivords  to  the  end  of  the  ivorld.      Were  any  man 
to  pretend  that  its   being  a  matter  of  Revelation, 
and  to  us  merely  traditional  Revelation,   that  God 
made  the  heavens  and  the  earth,  and  therefore  that 
a  degree  of  uncertainty  muft  necefTarily  attend  it ; 
he  would  be  reminded  that  the  thing  itfelf  carried 
in  it  its  own  evidence.      Let  it  be  candidly  confider- 
cd  whether  the  fame  may  not  be  faid  of  the  Holy 
Scriptures.      They  will  admit  of  hiflorical  defence  ; 
but  they  do  not  require  it.      Their  contents,  come 
through  whofe  hands  they  may,  prove  them  to  be 
of  God.      It  was  on  this  principle  that  the  gofpel 
was  proclaimed  in  the  form  of  a  tcflimony.   The  pri-. 
mitive  preachers  were  not  required  by  him  who  fent 
them  to  prove  their  do<flrine   in  the  manner  that 
philofojij^s  were  wont  to  eftablifh  a  propofition  ; 
but  t(^Hr^  the  counfel  of  Gody   and  leave  it.      In 
delivering  their  meflage,  they  commended  themfelves 
to  every  mans  confeiencey   in  the ftght  of  God, 

It  is  no  objei^ion  to  this  ftatement  of  tSings  that 


INTRODUCTION.  ^ 

the  Scriptures  are  not  embraced  by  every  man, what- 
ever be  the  difpofition  of  his  mind.  This  is  a  pro- 
berty  that  no  divine  production  whatever  poficfles  \ 
and  to  require  it  is  equally  unreafonable  as  to  infift 
that  for  a  book  to  be  perfeClly  legible  it  muft  be  ca- 
pable of  being  read  by  thofe  who  fhut  their  eyes 
upon  it.  Mr.  Paine  holds  up  the  advantages  of 
the  book  of  nature  in  order  to  difparage  that  of 
Scripture,  and  informs  us  that  "  No  deift  can  doubt 
"  whether  the  works  of  nature  be  God's  works.'* 
An  admirable  proof  this  that  we  have  arrived  at 
The  age  of  reafon  !  Can  no  Atheijl  doubt  it  ?  I 
might  as  well  fay,  no  Chriflian  doubts  the  truth  of 
the  Scriptures  :  the  one  proves  jufl  as  much  as  the 
other.  A  prejudiced  mind  difcerns  nothing  of  di- 
vine beauty  either  in  nature  or  fcripture  •,  yet  each 
may  include  the  mod  indubitable  evidence  of  being 
wrought  by  the  finger  of  God. 

If  Chriftianity  can  be  proved  to  be  a  religion  that 
infpires  the  love  of  God  and  man,  yea  and  the  only 
religion  in  the  world  that  does  fo  ;  if  it  endues  the 
mind  of  him  that  embraces  it  with  a  principle  of 
juftice,  meeknefs,  chaftity,  and  goodnefs,  and  even 
gives  a  tone  to  the  morals  of  fociety  at  large,  it  will 
then  appear  to  carry  its  evidence   along  with  it. 
The  effects  which  it  produces  will  be  its  letters  of 
recommendation  ;  written  not  with  inky  but  ivith  thi- 
\  Spirit  of  the  living  God ;   not  in  tables  offloncy  but  in 
I  fleply  tables  of  the  heart, Moreover,  If  Chriftia- 
nity can  be  proved  to  be  in  harmony  with  itfelf, 
correfpondent  with  obfervation  and  experience,  and 
confiftent  with  the  cleareft  dictates  of  foblUfeifon, 
it  will  further  appear  to  carry  in  it  its  own  evidence : 
Come  through  whofe  hands  it  may,  it  will  evinco 


^ 


4  INTRODUCTION. 

to  US  through  the  medium  of  man,  the  work  muft 
neceflarily  in  fome  refpcdls  have  been  humanized  ; 
yet  there  may  be  fufficicnt  marks  of  divinity  upon 
it  to  render  it  evident  to  every  candid  mind  that  it 
is  of  God. 

We  may  call  tlie  Mofaic  account  of  the  Creation, 
a  tradition,   and  may  be  faid  to  know  through  this 
medium  that  the  heavens  and  the  earth  are  the  pro- 
ductions of  divine  jK>wer.      But  it  is  not   through 
this  medium   only  that  we  know  it:  The   heavens 
and  the  earth  carry  in  them  evident  marks  of  their 
divine   original.      Thefe   works   of   the    Almighty 
fpeak  for  themfelves  ;   and  in  language  which  none 
but  thofe  who  are  wilfully  deaf  can  mifunderftand. 
Their  found  is  gone  forth  throughout  all  the  earthy  and 
their  words  to  the  end  of  the  world.      Were  any  man 
to  pretend  that   its   being  a  matter  of  Revelation, 
and  to  us  merely  traditional  Revelation,   that  God 
made  the  heavens  and  the  earth,  and  therefore  that 
a  degree  of  uncertainty  muft  neceflarily  attend  it ; 
he  would  be  reminded  that  the  thing  itfelf  carried 
in  it  its  own  evidence.      Let  it  be  candidly  confider- 
cd  whether  the  fame  may  not  be  faid  of  the  Holy 
Scriptures.      They  will  admit  of  hiflorical  defence  ; 
but  they  do  not  require  it.      Their  contents,   come 
through  whofe  hands  they  may,  prove  them  to  be 
of  God.      It  was  on  this  principle  that  the  gofpel 
was  proclaimed  in  the  form  of  a  tcfimony.  The  pri^ 
mitive  preachers  were  not  required  by  him  who  Tent 
them  to  prove  their  do(Strine  in  the  manner  that 
philofiij^s  were  wont  to  eftablilh  a  propofition  ; 
but  i^/flkre  the  counfel  of  God,   and  leave  it.      In 
delivering  their  meflage,  they  commended  themfelves 
to  every  man's  confcienc^y   in  the  ftght  of  God, 

It  is  no  obje^lon  to  this  fiatement  of  tSings  that 


INTRODUCTION.  ^ 

the  Scriptures  are  not  embraced  by  every  man, what- 
ever be  the  difpofition  of  his  mind.      This  is  a  pro- 
Jperty  that  no  divine  produ£lion  whatever  poficires  \ 
and  to  require  it  is  equally  unreafonable  as  to  infift 
that  for  a  book  to  be  perfedlly  legible  it  muft  be  ca- 
pable of  being  read  by  thofe  who  fliut  their  eyes 
upon  it.      Mr.   Paine  holds  up  the  advantages  of 
the  book   of  nature  in  order  to    difparage  that  of 
Scripture,  and  informs  us  that  "  No  deift  can  doubt 
"  whether  the  works  of  nature  be  God's  works.'* 
An   admirable  proof  this  that  we  have  arrived   at 
The  age  of  reafon  !    Can   no  Atheifl  doubt  it  ?   I 
might  as  well  fay,   no  Chriftian  doubts  the  truth  of 
the  Scriptures  :  the  one  proves  juft  as  much  as  the 
other.      A  prejudiced  mind  difcerns  nothing  of  di- 
vine beauty  either  in  nature  or  fcripture  ;  yet  each 
may  include  the  mofl  indubitable  evidence  of  being 
wrought  by  the  finger  of  God. 

If  Chriftianity  can  be  proved  to  be  a  religion  that 
infpires  the  love  of  God  and  man,  yea  and  the  only 
religion  in  the  world  that  does  fo  ;  if  it  endues  the 
mind  of  him  that  embraces  it  with  a  principle  of 
juftice,  meeknefs,  chaftity,  and  goodnefs,  and  even 
gives  a  tone  to  the  morals  of  fociety  at  large,  it  will 
then  appear  to  carry  its  evidence   along  with  it. 
The  effe<5ls  which  it  produces  will  be  its  letters  of 
,  recommendation  ;   written  not  with  inky  hut  with  tht^ 
'   Spirit  of  the  living  God ;   not  in  tables  offloney  but  in 
fiefldy  tables  of  the  heart, Moreover,   If  Chriftia- 
nity can  be  proved  to  be  in  harmony  with  itfelf, 
correfpondent  with  obfervation  and  experience,  and 
confiftent  with  the  cleareft  dilates  of  foblllbfon, 
it  will  further  appear  to  carry  in  it  its  own  evidence ; 
Come  through  whofe  hands  it  may,  it  will  evince 


<r 


%is^4«^r*«^=^-^  « 


6  INTRODUCTION. 

jtfelf  to  be  what  it  profefles  to  be,  a  religion  from 
God. 

I  will  only  add  in  this  place,  that  the  Chriftiani- 
ty  here  defended  is  not   Chriftianlty  as  it  is  cor- 
rupted by  popifh  fuperftition,  lowered  by  philofo- 
phical  ingenuity,  or  as  interwoven  with  national  cfta- 
blifliments,  for  the  accomplifhment  of  fecular  pur- 
pofes ;  but  as  it  is  taught  in  the  New  Teftament, 
and  pra^ifed  by  fmcere  Chriflians.      There  is  no 
doubt  but  that   in  many  inftances   Chriftianity  has 
been   adopted  by   worldly  men,  even  by  infidels 
themfelves,  for  the  purpofes  of  promoting  their  po- 
litical deCgns.      Finding  the  bulk  of  the  people  in- 
clined to  the  chriftian  religion  under  fome  particu- 
lar form,  and  attached  to  certain  leading  perfons 
amongft  them  who  fuftained  the  chara^er  of  teach- 
ers ;  they  have  confldered  it  as  a  piece  of  good  po- 
licy to  give  this  religion  an  eftabllfhmcnt,  and  thefc 
teachers  a  (hare  in  the  government.  It  is  thus  that 
-  fellglon,  to  its  great  diflionour,  has  been  converted 
into  an   engine  of  flate.     The  politician  may  be 
pleafed  with  his  fucccfs,   and  the  teacher  v/ith  his 
honours,  and  even  the  people  be  fo  far  mifled  as  to 
love  to  have  it  fo  ;  but  the  mifchief  refultlng  from 
it  to  religion  is  incalculable.   Even  where  fuch  efta- 
bllfhments  have  arifen  from  piety,  they  have  not 
failed  to  corrupt  the  minds  of  Chriftians  from  the 
fimplicity  which  is  in  Chrift.   It  was  by  thefe  means 
that  the  church  at  an  early  period,  from  being  the 
bride  of  Chrift,  gradually  degenerated  to  a  harlot, 
and  in  the  end  became  the  mother  of  harlots,  and 
abomSiations  of  the  earth.      The  good  that  is  done 
in  fuch  communities  is  not  in  confequence  of  their 
peculiar  ecclefiaftical  conftitution,  but  in  fpitc  of  it; 


INTRODUCTION.  ^ 

it  arlfes  from  the  virtue  of  individuals  which  operates 
notwithllanding  the  difadvantages  of  their  fituation. 
Thefe  are  the  things  that  afford  a  handle  to  un- 
believers.     They  fddom   chufe  to  attack  Chriftia- 
nity  as  it  is  drawn  in  the  facred  writings,  and  ex- 
emplified in  the  lives  of  real  chriftians,   who  ftand 
at  a  diftance  from  worldly  parade,  political  ftrug- 
gles,  or  ftate  intrigues  ;   but  as  it  is  corrupted  and 
abufed  by  worldly  men.  Mr.  Paine  racks  his  imagi- 
nation to  make  out  a  refemblance  betwixt  the  hea- 
then mythology  and  Chriftianlty.   While  he  is  going 
over   the   ground  of  Chriftianity  as  inftituted  by 
Chrift  and  his  apoftles,  the  refemblance  is  faint  in- 
deed.   There  are  only  two  points  in  which  he  even 
pretends  to  find  an  agreement ;  and  thefe  are  form- 
ed  by  his  mifreprefenting  the  fcriptures.    The  hea- 
then deities  were  faid  to  be  ce/e/ii^//y  begotten  ;   and 
Chrift  is  caUed  the  San  nf  God,^    The  heathens  had 
a  plurality  of  deities,  even  twenty  or  thirty  thou- 
fand  5  and  Chriftianity  has  reduced  them  to  three  \ 
It  is  eafy  to  fee  that  this  is  ground  not  fuited  to  Mr! 
Paine's  purpofe :  he  therefore  haftens  to  corrupted 
Chriftianity  5  and  here  he  finds  plenty  of  materials. 
"  The  ftatue  of  Mary,  he  fays,  fuccceded  the  ftatuc 
1^^  of  Diana  of  Epliefus.    The  deification  of  heroes 
"  changed  into  the  canonization  of  faints.     The 
mythologlfts  had  gods  for  every  thing.      The 
Chriftian  mythologlfts  had  faints  for  every  thing. 
The  Church  became  as  crowded  with  the  one, 
as  the  Pantheon  had  with  the,  other  ;  and  Rome 


CC 


(C 


f< 


was  the  place  of  both.^'f    Very  true,  Mr.  Paine; 


•  To  give  a  colour  to  this  ftatement,  he  is  obliged  to  affirm  thrc 
•nly  gentile,  Uirv.d  Jsfus  U  be  the  Son  of  Cod.  What  a  palpable  falfc 
hood. 

t  Ag:  of  Reafoft,  Part  I.  p.  5, 


i 


8 


INTRODUCTION. 


liiHl 


but  you  are  not  fo  ignorant  as  to  miftake  this  for 
Chriilianity.  Had  you  been  born  and  educated  in 
Italy,  or  Spain,  you  might  have  been  excufed  in 
calhng  this  "  The  Chriaian  theory  ;"  but  to  write 
hi  this  manner  with  your  advantages  is  difingenuous. 
Such  conduft  would  have  difgraced  any  caufe  but 
yours.  It  is  capable  however  of  fome  improvement. 
It  teaches  us  to  defend  nothing  but  the  truth  as  it 
is  in  Jefus.      It  alfo  affords  prefumptive  evidence  in 
its  favour  :  for  if  Chriftianity  itfelf  were  falfe,  there 
is  little  doubts  but  that  you,   or  fome  of  your  fel- 
low-labourers, would  be  able  to  prove  it  fo  ;   and 
this  would  turn  greatly  to  your  account.   Your  ne- 
gledling  this,  and   direding  your   artillery  chiefly 
againft  its  corruptions  and  abufes,  betrays  a  confci- 
oufncfs  that  the  thing  itfelf  is,  if  not  invulnerable, 
yet  not  fo  eafy  of  attack.  If  Chriftianity  had  really 
been  a  relic  of  heathenifm,  as  you  fuggeft,  there  is 
little  reafon  to  think  that  you  would  have  fo  ftrenu- 
oufly  oppofed  it. 


T/ie  Gosjiel  its  own  Witness: 


PART     I. 

IN    WHICH  THE  HOLY  NATURE   OF   THE   CHRIS- 
TIAN   RELIGION    IS   CONTRASTED  WITH 
THE  IMMORALITY   OF    OEISM. 


T 


H  E  greateft  enemies  of  Chriftianity  would 
ftill  be  thought  friendly  to  morality,  and  will  plead 
for   It  as  neceffary  to  the  well-being  of  mankind. 
However  immoral  men  may  be  in  their  praftice,  and 
to  whatever  lengths  they  may  proceed  in  rxtenuat- 
ing  particular  vices ;  yet  they  cannot  plead  for  im- 
niorality  in  the  grofs.      A  fober,  upright,  humble, 
chafte,  and  generous  charac1:er   is  allowed  on  all 
hands  to  be   preferable   to   one   that  is   profligate, 
treacherous,  proud,  unchafte,  or  cruel.   Such  indeed 
is  the  fenfe  which  men  poffefs  of  right  and  wrong, 
that  whenever  they  attempt  to  difparage  the   for- 
mer,  or  vindicate  the  latter,  they  are  reduced  to 
the  necelTity  of  covering  each  with  a  falfc  difguife. 
They  cannot  traduce  good  as  good,  or  juftify  evil  as 
evil.      The  love  of  God  muft  be  called  fanaticifm, 
and  benevolence  to  men  methodlfm,   or  fome  fuch 
opprobrious  name,  before  they  can  run  them  down. 
Theft,  cruelty,  and  murder,  on  the  other  hand, 
muft  affume  the  names  of  w'^fdom,  and  good  policy^ 


% 


10 


The  Moral  CharaBer  [Part  I. 


Chap.  L] 


of  God. 


II 


ere  a  plea  can  be  fet  up  in  their  defence.  Thus  were 
the  arguments  for  the  abolition  of  the  Slave-trade 
anfwered,  and  in  this  manner  was  that  iniquitous 
traffic  defended  in  tlie  Britifh  Parliament.  Doubt- 
lefs  there  is  a  ivoe  hanging  over  the  heads  of  thofc 
men  who  thus  called  evil  good  and  good  evil ;  never- 
thelefs  we  fee  even  in  their  condu<^  the  amiablenefs 
of  righteoufncfs,  and  the  impoilibility  of  fairly  op- 
pofing  it. 

CHAP.      I. 

Chrijliamty  reveals  a  Gody  glorious  in  Holinefs  :  but 
DeifiHy  though  it  acknowledges  a  Gody  yet  denies  or 
Bverlooks  his  Moral  CharaBer. 

T 

JL  HERE  are  certain  pcrfecSlions  which  all 
who  acknowledge  a  God  agree  in  attributing  to 
him  :  fuch  are  thofe  of  wifdom,  power,  immutabi- 
lity, &c.  Thefe  by  Chriftian  divines  are  ufually 
termed  his  natural  perfections.  There  are  others 
which  no  lefs  evidently  belong  to  deity,  fuch  as 
goodnefs,  juftice,  veracity,  &c.  all  which  may  be 
exprefled  in  one  word,  holinefs  ;  and  thefe  are  ufual- 
ly termed  his  moral  pcrfciHiions.  Both  natural  and 
moral  attributes  tend  to  difplay  the  glory  of  the  di- 
vine charaClcr,  but  efpecially  the  latter.  Wifdom 
and  power  in  the  Supreme  Being  render  him  a  pro- 
per objc6l  of  admiration  j  but  juftice,  veracity,  and 
goodnefi  attraCl:  our  love.  No  being  is  beloved  for 
his  grcatnefs,  but  for  his  goodncfs.  Moral  excellence 
is  the  higheft  glory  of  any  intelligent  bein*;,  created 
or  uncreated.   Witl\out  this,  wifdom  would  be  fub- 


tilty,  power  tyranny,  and  immutability  the  fame 
thing  as  being  unchangeably  wicked. 

We  account  it  the   glory   of  Revelation,   that 
while  it  difplays  the  natural  perfe^ions  of  God  in  a 
way  fuperior  to  any  thing  that  has  been   called  re- 
ligion, it  exhibits  his  moral  excellencies  in  a  man- 
ner peculiar  to  itfelf.    It  was  with  good  reafon  that 
Mofes  afTirmed  in  behalf  of  Ifrael,   Their  rock  is  not 
as  our  Rocky  our  enemies  themfdves  being  judges.  The 
God  or  Rock  of  Ifrael  is  conftantly  defcribcd  as  a 
Being  glorious  in  holinefs,   and  as  requiring  pure 
and  holy  worlliip.      The  Lord,  the  Lord  Godywcni^ 
ful  and  gracious y  long  fnffcringy  and  abundant  in  good-- 
nefs  and  in  truth  ^The  Lord  our  God  is  holy-^Hdy 
and  reverend  is  his  name— Glory  ye  in  his  hvly   name 
--^nd  one  cried  to  another y  and  faidy   Hdyy  holy,  holy 
is  the  Lord  of  Hofls ;   the  whole  earth  is  full  of  Ik 
glory-^He  is  of  purer  eyes  than  to  behold  evil  t  ami  can^ 
not  look  on  iniquity-^  J  God  of  truth,   a!ul  without  int. 
quity  ;  jujl  and  right  is  he.      Is  any  thing  like  this 
to  be  found  in  the  writings  of  the  ancient  heathens  ? 
No.  The  generality  of  their  deities  were  the  patrons 
of  vice,  and  their  worfliip  was  accompanied  with 
the  foulcft  abominations  that  could  difgrace  the  na- 
ture of  man.     Juftice,   benevolence,  and  veracity 
were  not  confidered  as  necefTary  in  any  part  of  llHrir 
religion;  and  a  large  proportion  of  it  contlftcd  in 
drunkennefs,  lewdnefs,  and  the  uBTcring  up  of  hu- 
man facrifices. 

The  objea  of  Chriftian  adoration  is  Jmioviir, 
the  God  of  Ifrael  ;  whofe  character  for  holiftcfs 
juftice,  and  goodnefs  is  difplayed  it.  the  doarincf 
and  precepts  of  the  gofpel  in  a  more  affc^mg  light 
than  by  any  of  the  preceding  difjicnfations.  But 
who  or  what  is  the  God  of  deifts  >  It  b  tnic  thcr 

C  2 


.f»^- 


f 


\ 


^ 


lil 


f 


I 


<( 


(( 


li  The  Moral  Ckaraaer  [Part  I. 

liave  been  Hiamed  out  of  the  polytheifm  of  the  hea- 
thens. They  have  reduced  their  thirty  thoufand 
tlcities  into  one  :  but  what  is  his  character?  What 
iittributes  do  they  afcribe  to  him  ?  For  any  thing 
that  appears  in  their  writings,  he  is  as  far  from  the 
holy,  the  juft  and  the  good,  as  thofe  of  their  hea- 
then predecefTors.  They  enjoy  a  pleafurc,  it  is  al- 
lowed, in  contemplating  the  produ^ions  of  wifdom 
Tind  power ;  but  as  to  holinefs,  it  is  foreign  from 
their  enquiries  :  A  holy  God  does  not  appear  to  be 
fuited  to  their  wifhes. 

Lord  Bolingbrokc  acknowledges  a  God,  but  is  for 
reducing  all  his  attributes  to  nvifdcm  and  poiver ; 
blaming  divines  for  diftinguifhing  between  his  phy- 
fical  and  moral  attributes;  aiTerting  that  "  we  can- 
not afcribe  goodncfs  and  jufticc  to  God,  accord- 
ing to  our  ideas  of  them,  nor  argue  with  any 
**  certainty  about  them  ;  and  that  it  is  abfurd  to 
^*  deduce  moral  obligations  from  the  moral- at tri- 
"  butcs  of  God,  or  to  pretend  to  imitate  him  in 
"   tliofc  attributes."* 

Foltiiire  admits  "  A  fupreme,  eternal,  incompre- 
henfiblc  intelligence  ;"  but  pafTcs  over  his  moral 
characlLT.f 

Mr.  Paine  fays,  "  I  believe  in  one  God,  and  no 
more  ;"|  and  in  the  courfe  of  his  work  afcribes  to 
him  the  natural  perfections  of  ivifdom  and  poiver  ; 
but  is  very  fparing  in  what  he  fays  of  his  moral  ex- 
cellence, of  his  being  the  moral  governor  of  the 
world,  and  of  man's  being  an  accountable  creature. 
He  affects  indeed  to  be  fliocked  at  the  impurity  of 

•  S€e  I.dands  Rcvinv^  Let,  xxiii. 

t  Ignor.  Pbilts.  Nos.  XV,  xvi,  x^iii. 

I  Age  of  Rcafon,  Part  I.  p.  i.  * 


Chap.  I.] 


cf  God. 


Ill 


I 


the  ideas  and  expreffions  of  the  Bible,  and  to  feel 
for  "  the  honour  of  his  Creator  in  having  fuch  a 
book  called  after  his  name."*  This  is  the  only  paf- 
fage,  that  I  recoiled,  in  which-  he  exprefles  any  con- 
cern for  the  moral  character  of  God  ;  and  whether 
this  would  have  appeared  but  for  the  fake  of  giving 
an  cdgQ  to  reproach,  let  the  reader  judge. 

How  are  we  to  account  for  thefc  writers  thus  de- 
nying or    overlooking  the  moral   chara^cr  of  the 
Deity,  but  by  fuppofing  that  a  holy  God  is  not  fuit- 
ed   to  their  inclinations  ?  If  we  bear  a  fincere  re- 
gard to   moral   excellence,  we  fliall  regard  every 
being  in  proportion  as  he  appears  to  pofiefs  it ;  and 
if  we  confider  the  Divine  Being  as  poiTeiling  it  fu- 
premely,  and  as  the  fource  of  it  to  2II  other  !         ;, 
it  will  be  natural  for  us  to  love  him  v?Iih  fuprcmc 
affeaion,  and  all  other  beings  in  fubfcrvicncy  co 
him.      And  if  we  love  him  fuprcjuclj  on  accotjut 
of  his  moral  charader,  it  will  be  no  Icfs  naturd  to 
take  pleafure  in  contemplating  him  tinder  thai  du- 
racter. 

On  the  other  hand,  if  we  be  ciicm:os  to  morjil' 
excellence,   it  will  render  every  being  tfbo  poflclfe 
it  unlovely  in  our  eyes.     Virtuoujj  or  holv  charjc- 
tcrs  may  indeed  comm.and  our  re/^t^,  ana'c\TD  /;//- 
miration;  but  will  not  attra<rt  our  .' /"  "*j,    Wli^t- 
ever  regard  wc  may  bear  to  them  \l  r.iii  not  be  on 
account  of  their  virtue,  but  of  other  qiujaics  of 
which  they  may  be  pofTefTcJ.      Viriuotis  charaaers 
may  be  alfo  wife  and  mighty  ;  and  wc  may  admijc 
their   ingenuity,  be  delighted  v/ith  thcfx  fplcn!'.;T, 
and  take  pleafure  in  vifiting  them  thiit  wc  m»y  jn- 
fpec^  their  curiofities :  but  in  fuch  cafci  t]u;  niora 

*  Age  of  Rcufon,  Part  I.  p.  i^ 

;        c  3 


14 


*The  Moral  Character  [Part  L 


Chap,  t.] 


of  God. 


^i 


I 


i 


things  of  a  moral  nature  are  kept  at  a  diflance,  the 
more  agreeable  will  be  our  vifit.  Much  the  fame 
may  be  faid  of  the  Supreme  Being.  If  wc  be  ene- 
mies to  moral  excellence,  God,  as  a  holy  Being, 
will  pofTcfs  no  lovelinefs  in  our  eyes.  We  may  ad- 
mire him  with  that  kind  of  admiration  which  is 
paid  to  a  great  genius,  and  may  feel  a  pleafure  in 
tracing  the  grandeur  and  ingenuity  of  his  opera- 
tions: but  the  farther  his  moral  character  is  kept 
out  of  fight,  the  more  agreeable  it  will  be  to  us. 

Lord  Shaftejburyy  not  contented  with  overlooking, 
attempts  to  fatirize  the  fcripture  reprcfentations  of 
the  divine  charadler.  "  One  would  think,  he  fays, 
**  it  were  eafy  to  underfland  that  provocation  and 
"  offence,  anger,  revenge,  jcaloufy  in  point  of  ho- 
**  nour  or  power,  love  of  fame,  glory,  and  the  like, 
**  belong  only  to  limited  beings,  and  are  ncceiTi- 
**  rily  excluded  a  Being  which  is  perfefl  and  uni- 
"  verfal."*  That  many  things  are  attributed  to 
the  divine  Being  in  a  figurative  ftyle,  fpeaking 
merely  after  the  manner  of  men,  and  that  they  arc 
fo  undcrftoodby  Chriftians,  Lord  Shaftcfbury  muft 
have  well  known.  We  do  not  think  it  lawful,  how- 
ever, fo  to  cxphjn  away  thefe  exprcfTions  as  to  con- 
fider  the  Great  Supreme  as  incapable  of  bcinr  of- 
fended with  fin  and  finncrs,  as  dcflltutc  of  pic.ifiirc 
or  difpleafure,  or  as  unconcerned  about  his  own  glo- 
ry, the  exercile  of  which  involveit  the  general  good 
of  the  univcrfe.  A  Being  of  this  dcfcription  would 
be  neither  loved  nor  feared,  but  would  become  the 
objcdl  of  univerlal  contempt. 

It  is  no  part  of  the  imperfe£lion   of  our  nature 
that  we  are  fufceptiblt  of  provocation  aiul  olTcHce, 

♦   ChuraStrlfru,^  Vol.  I.  ^    V. 


of  anger,  of  jealoufy,  and  of  a  juft  regard  to  our 
own  honour.  Lord  Shaftefbury  himfelf  would  have 
ridiculed  the  man,  and  flill  more  the  magiftrate 
that  fhould  have  been  incapable  of  thefe  properties 
on  certain  occafions.  They  are  planted  in  our  na- 
ture by  the  Divine  Being,  and  are  a<lapted  to  an- 
fwer  valuable  purpofes.  If  they  be  perverted  and 
abufed  to  fordid  ends,  which  is  too  frequently  the 
cafe,  this  does  not  alter  their  nature  or  leflljn  their 
utility.  What  would  Lord  Shaftefbury  have  thought 
of  a  magiftrate,  who  fhould  have  witnefled  a  train 
of  aflaflinations  and  murders  without  being  in  the 
leaft  offended  at  them,  or  angry  with  the  perpetra- 
tors, or  inclined  to  take  vengeance  on  them  for  the 
public  good  ?  What  would  he  think  of  a  Briliib 
lioufe  of  Commons,  who  fhould  cxcrdfc  noy>rf/,\v- 
fy  over  the  encroachments  of  a  miniilcr,  or  of  a 
king  of  Great  Britain  who  fhould  fuflcr,  with  per- 
fe<St  indifference,  his  jufl  authority  to  be  treated  with 
contempt? 

But  wc  arc  limited  beings,  and  arc  therefore  in 
danger  of  having  our  juft  riglus  invaded.  Tnic ; 
and  though  Ciod  be  unlimited,  and  fo  in  no  danger 
of  being  deprived  of  his  cffential  glory,  yet  he  may 
lofe  his  jufl  authority  /;/  the  tjleem  cf  <rtc1ures  ;  and 
were  this  to  take  place  univcrfally,  chc  whole  crea- 
tion would  be  a  fccnc  of  anarchy  and  mifcry.  But 
wc  undcrfiand  Lord  Shaftefbury.  He  wifhoi  to com- 
plinunt  his  Maker  out  of  all  his  moral  excellencies. 
He  has  no  objcc^tlon  to  a  Cod,  provided  he  be  one 
after  his  own  hcort,  one  who  fliall  pay  no  fuch  re- 
gard  to  human  affairs  as  to  call  men  to  accovnc  for 
their  ungodly  deeds.  If  he  thought  the  Creator  of 
the  world  to  bear  fuch  a  char.uncr,  it  is  no  trondcr 
that  he  fliould  fpcak  of  him  with  what  he  calU 


i6 


On  the  tuorJJjip 


[Part  I. 


Chap.  II.] 


of  God. 


17 


1 


fii 


I-.. 


11 


% 


^'  good  humour,  or  pleafantry."*  In  fpeaking  of 
fuch  a  God,  he  can,  as  Mr.  Hume  expreiTes  it,  "  feel 
more  at  eafe"  than  if  he  conceived  of  him  as  he  is 
chara^lerized  in  the  Holy  Scriptures.  But  let  men 
beware  how  they  play  with  fuch  fubjedls.  Their 
conceptions  do  not  alter  the  nature  of  God  :  and 
however  they  futFer  themfelvcs  to  trifle  now,  they 
may  find  in  the  end  that  there  is  not  only  a  God,. 
but  a  God  that  jiidgeth  in  the  earth, 

C  H  A  P.      II. 

Chriflianity  teaches  us  to  acknowledge  Gody  and  to  de- 
vote ourf elves  to  his  fervice  :  but  Deifniy  though  it 
confejjes  One  Supreme  Beings  yet  refufcs  to  ijuorjljip 
him. 


I 


F  there  be  a  God,  he  ought  to  be  worfhip- 
ped.  This  is  a  principle  which  no  man  will  be  able 
to  eradicate  from  his  bofom ;  or  even  to  fupprefs, 
but  at  great  labour  and  expence.  The  Scriptures, 
it  is  well  known,  both  inculcate  and  infpire  the  wor- 
fhip  of  God.  Their  language  is,  O,  come  let  us 
fmg  unto  the  Lord:  let  us  ^mahe  a  joyful  noife  to  the 
Rock  of  our  falvation.  Let  us  come  before  his  pr  fence 
with  thankjgivingy  and  mcke  a  joyful  ttoife  unto  him 
with  pfalms — 0  come^  let  us  ivarjhip  and  bow  down  r 
let  us  kneel  before  the  Lord  cur  maker — Give  unto  the 
Lord  glory  andjlrength  :  give  unto  the  Lord  the  glo- 
ry due  to  his  Name,  Bring  an  offerings  and  come  into 
his  courts — 0  worfiip  the  Lord  in  the  beauty  of  hi^ 
nefs  :  fear  before  him  all  the  earth — Give  thanki  unt9 

*   Charaa^rijlki^  VoL  I.  §  III. 


the  Lordy  call  upon  his  Name  ;  make  known  his  deeds 
among  the  people — glory  ye  in  his  holy  Name  ;  let  tJje 
heart  of  them  rejoice  that  feek  the  Lord,  Seek  the  Lord, 
and  his  flrength  ;  feek  his  face  continually. 

The  Jpirit  alfo  which  the  Scriptures  infpire  is  fa- 
vourable to  divine  worfhip.  The  grand  lefibn  which 
they  teach  is  love;  and  love  to  God  delights  to  ex- 
prefs  itfelf  in  adls  of  obedience,  adoration,  fupplica- 
tion,  and  praife.  The  natural  language  of  a  heart 
well  afFedled  to  God,  is,  /  will  call  upon  him  as  long 
as  I  live — Blefs  the  Lordy  0  my  foul ;  and  all  that  is 
within  me  blefs  his  holy  Name — Be  careful  for  nothing; 
but  in  every  thing  by  prayer,  and  fupplication,  with 
thankfgivingy  let  your  requefs  be  made  known  unto  God, 

Is  it  thus  with  our  adverfaries  ?  They  fpeak  in- 
deed of  "  true  and  fabulous  theology,"  and  of"  true 
and  falfe  religion  j"  and  often  talk  of  "  adoring" 
the  Supreme  Being.  But  if  there  be  no  true  reli- 
gion amongft  Chriftians,  where  are  we  to  look  for 
it  ?  Surely  not  amongft  deifts.  Their  "  adorations" 
feem  to  be  a  kind  of  exercifes  much  rcfembling  the 
benevolent  atHis  of  certain  perfons,  who  are  fo  ex- 
tremely averfe  to  oftcntation,  that  nobody  knows 
of  their  being  charitable  but  themfelves. 

Mr.  Paine  profefTes  to  "  believe  in  the  equality 
of  man,  and  that  religious  duties  confill  in  doing 

jujliccy  loving  mercy,  and'' and  what  ?    I  thought 

to  be  fure  he  had  been  going  to  add,  walking  hum' 
bly  with  God,  But  I  was  miftaken^  Mr.  Paine 
fupplies  the  place  of  walking  humbly  with  God,  by 
adding,  "  and  endeavouring  to  make  our  fellow- 
creatures  happy."*  Some  people  would  have  thought 
^at  this  was  included  in  doing  jufice^  and  loving  mer* 

*  ^gf  of  ReafoHy  Part  I.  p.  2. 


iS 


J  • 


1  :■! 


On  the  worjhlp 


[Part  I. 


Chap.  11.] 


of  Gol 


^9 


iy  :  but  Mr.  Paine  had  rather  ufe  words  without 
meaning  than  write  in  favour  of  godlinefs.  Walk- 
ing humbly  ivith  God  is  not  comprehended  in  the 
lift  of  his  "  religious  duties."  The  very  phrafe  o£. 
fends  him.  It  is  that  to  him,  in  quoting  fcripture, 
which  a  noncondudlor  is  to  the  cle6lrical  fluid  :  it 
caufes  him  to  fly  oflf  in  an  oblique  direction  ;  and, 
rather  than  fay  any  thing  on  fo  ofFenfive  a  fubjecl, 
to  deal  in  unmeaning  tautology. 

Mr.  Paine  not  only  avoids  the  mention  of  ivalh-- 
ing  humbly  'with  Cody  but  attempts  to  load  the  prac- 
tice itfelf  with  the  fouleft  abufe.*  He  does  not  con- 
fider  himfelf  as  "  an  out-caft,  a  beggar,  or  a  worm ;" 
he  does  not  approach  his  Maker  through  a  Media- 
tor ;  he  conliders  "Redemption  as  a  fable,"  and  him- 
felf as  ftanding  in  an  honourable fituation  with  regard 
to  his  relation  to  the  Deity.  Some  of  this  may  be 
true  J  but  not  the  whole.  The  latter  part  is  only 
a  piece  of  religious  gafconade.  If  Mr.  Pain€  really 
think  fo  well  of  his  fituation  as  he  pretends^  the  be- 
lief of  a  hereafter  would  not  render  him  "  the  flave 
of  terror."!  But  allowing  the  whole  to  be  true,  it 
proves  nothing.  A  high  conceit  of  one's  felf  is  no 
proof  of  excellence.  If  he  chufe  to  reft  upon  this 
foundation,  he  muft  abide  the  confequence  :  but  he 
had  better  have  forborne  to  calumniate  others.  What 
is  it  that  has  tranfported  this  child  of  reafon  into  a 
paroxifm  of  fury  again  ft  devout  people  ?  By  what 
fpirit  is  he  infpired  in  pouring  forth  fuch  a  torrent 
of  flander  ?  Why  is  it  that  he  muft  accufe  their  hu- 
mility of  "  ingratitude,"  their  grief  of  "  afl^eaatlon^' 
»nd  their  prayers  of  being  "  diaatorial"  to  the  al- 

*  r- 

*   ^£e  of  Rc-afony  Part  I.  p.   %1, 

t  Part  U.  near  the  end.. 


mighty  ?  Cain  hated  his  brother  ;  and  wherefore  hated 
he  him  ^  hecaufe  his  own  works  were  evily  and  his 
brother's  righteous^  Prayer  and  devotion  are  things 
that  Mr.  Paine  fhould  have  let  alone,  as  being  out 
of  his  province.  By  attempting  however  to  run 
them  down,  he  has  borne  witnefs  to  the  devotion 
of  Chriftians,  and  fulfilled  what  is  written  in  a  book 
which  he  afi^e^ls  to  defpifc,  Speaking  evil  of  the  things 
which  he  underjlands  not. 

To  admit  a  God,  and  yet  refufe  to  worfliip  him, 
is  a  modern  and  inconfiftent  pradice.  It  is  a  dic- 
tate of  reafon  as  well  as  of  Revelation,  If  the  Lord 
he  Cody  worfAp  hint;  and  if  Baaly  worJJjip  him.  It 
never  was  made  a  queftion  whether  the  God  in 
whom  we  believe  fliould  receive  our  adorations.  All 
nations  in  all  ages  paid  religious  homage  to  the  rcf- 
peaive  deities  or  fuppofed  deities,  in  which  they  be- 
lieved. Modern  unbelievers  are  the  only  men  who 
have  deviated  from  this  praci:ice.  How  this  is  to  be 
accounted  for  is  a  fubje«St  worthy  of  enquiry.  To 
me  it  appears  as  follows — 

In  former  times,  when  men  were  weary  of  the 
worfhip  of  the  true  God,  they  exchanged  it  for 
that  of  idols.  I  know  of  no  account  of  the  origin 
of  idolatry  fo  rational  as  that  which  is  given  by  Re- 
velation. Men  did  not  like  to  retain  God  in  their 
knowledge  :  therefore  they  were  given  up  to  a  mind 
void  of  judgment  ;  to  change  the  glory  of  the  u?Jcorrup- 
tible  God  into  an  image  made  like  to  corruptible  man^  and 
to  birds  y  a?id  four  footed  beafsy  and  creeping  things  ; 
and  to  defile  their  bodies  by  every  fpecies  of  lewd- 
nefs,  and  wickednefs.*  It  was  thus  with  the  peo- 
ple who  came  to  inhabit  the  country  of  Samaria  af- 

•  Rom.  I 


•14' 


1    . 


%o 


On  the  'worjfnp 


[Part  I. 


Chap.  IL] 


ill 


tcr  the  Ifradites  were  carried  captives  into  Aflyria. 
At  firfl  they  feemed  defirous  to  know  and  fear  the 
God  of  Ifrael :  but  when  they  came  to  be  informed 
of  his  holy  character,  and  what  kind  of  worfhip  he 
required,  they  prefently  difcovered  their  diflike. 
They  pretended  to  fear  him  ;  but  it  was  mere  pre- 
tence ;  for  every  nation  made  gcds  of  their  oivn.\ 
Now  gods  of  their  own  making  would  doubtlefs  be 
chara6terized  according  to  their  own  mind  \  they 
would  be  patrons  of  fuch  vices  as  their  makers  wilh- 
ed  to  indulge  ;  gods  whom  they  could  approach 
without  fear,  and  in  addreiling  them  be  *'  more  at 
cafe,"  as 'Mr.  Hume  fays,  than  in  addrcffing  the  one 
living  and  true  God  \  gods,  in  fine,  the  worfliip  of 
whom  might  be  accompanied  with  banquetings,  re- 
vellings,  drunkennefs,  and  lewdnefs.  Thefe,  I  con- 
ceive, were  the  exercifes,  rather  than  the  mere  fal- 
ling down  to  an  idol,  that  interefted  the  paflions  of 
the  worihippers.  Thefe  were  the  exercifes  that  fe- 
duced  the  ungodly  part  of  the  Ifraelitifh  nation  to 
an  imitation  of  the  heathens.  They  found  it  extreme- 
ly difagreeable  to  be  conftantly  employed  in  the 
worfliip  of  a  holy  God.  Such  worlhip  would  awe 
their  fpirlts,  damp  their  plcafures,  and  reftrain  their 
inclinations.  It  is  not  furprifing  therefore  that  they 
fhould  be  continually  departing  from  the  worfhip 
of  Jehovah,  and  leaning  towards  that  which  was 
more  congenial  with  their  propenfities.  But  the  fitu- 
ation  of  modern  unbelievers  is  flngular.  Things  are 
fo  circumflanced  with  them  that  they  cannot  wor- 
fhip the  {»ods  which  they  prefer.  They  never  fail  to 
difcover  a  ftrong  partiality  in  favour  of  heathens ; 
but  they  have  not  the  face  to  practife  or  defend  their 

*  i  Kings,  xvii. 


of  God, 


21 

abfurd  idolatries.  The  docHrine  of  one  living  and 
true  God  has  appeared  in  the  world,  by  means  of 
the  preaching  of  the  gofpel,  with  fuch  a  blaze  of 
evidence,  that  it  has  forced  itfclf  into  the  minds  of 
men,  whatever  has  been  the  temper  of  their  hearts. 
The  ftupid  idolatry  of  paft  ages  is  exploded.  Chrif- 
tianity  has  driven  it  out  of  Europe.  The  confe- 
•quence  is,  great  numbers  are  obliged  to  acknow- 
ledge a  God  whom  they  cannot  find  in  their  hearts 
to  worfhip. 

If  the    light   that  is   gone  abroad  in  the  earth 
would  permit  the  rearing  of  temples  to  Venus  or 
Bacchus,   or  any  of  the  rabble   of  heathen  deities, 
there  is  little   doubt  but   that  modern    unbelievers 
would  in  great  numbers  become  their  devotees  :  but 
feeing  they  cannot  have  a  god  whofe  worfliip  fliall  ac- 
cord with  their  inclinations,  they  feem  determined 
not  to  worfhip  at  all.  And  to  come  off  with  as  good  a 
grace  as  the  affair  will  admit,  they  compliment  the 
Deity  out  of  his  fovercign  prerogatives;  profcfTmg  to 
"  love  him  for  his  giving  them  exiflence,  and^'all 
their  proi>erties,   without  IntereJI,  and  without  fub- 
jeaing  them  to  any  thing  but   their  own  nature."* 
The  introduction  of  fo  large  a  portion  of  heathen 
mythology  into  the  fongs,  and  other  entertainments 
of  the  flage,  fufHciently  fhews  the  bias  of  people's 
hearts.  The  houfe  of  God  gives  them  no  plcafure  : 
but  the  refurreaion  of  the  obfcenities,  intrigues,  ?nd 
Bacchanalian  revels  of  the  old  heathens  affords  them 
exquifite  delight.   In  a  country  where  Chrlflian  wor- 
fhip abounds,  this  is  plainly  faying,   «  What  a  wea- 

*  rincfs  is  it  !   O  that  it  were  no  more  !  Since  how- 

*  ever  we  cannot  introduce  the  worfliip  of  the  gods, 

* 

•  I^tor,  Philos.     Nc.  XXIV. 

D 


%o 


On  the  tuorpAp 


[Part  I. 


Chap.  II.] 


Igt  jra 


■1  ■■{ 


"^«i 


f' 


tcr  the  Ifraelites  were  carried  captives  into  Aflyria. 
At  firft  they  feemed  defirous  to  know  and  fear  the 
God  of  Ifrael :  but  when  they  came  to  be  informed 
of  his  holy  character,  and  what  kind  of  worfhip  he 
required,  they  prefently  difcovered  their  diflike. 
They  pretended  to  fear  him  ;  but  it  was  mere  pre- 
tence *,  for  every  nation  made  gcds  of  their  own.\ 
Now  gods  of  their  own  making  would  doubtlefs  be 
charadterized  according  to  their  own  mind  \  they 
would  be  patrons  of  fuch  vices  as  their  makers  wilh- 
ed  to  indulge  ;  gods  whom  they  could  approach 
without  fear,  and  in  addreffing  them  be  "  more  at 
cafe,"  as 'Mr.  Hume  fays,  than  in  addreffing  the  one 
living  and  true  God  \  gods,  in  fine,  the  worfliip  of 
whom  might  be  accompanied  with  banquetings,  re- 
vellings,  drunkennefs,  and  lewdnefs.  Thefe,  I  con- 
ceive, were  the  exercifes,  rather  than  the  mere  fal- 
ling down  to  an  idol,  that  interefted  the  paffions  of 
the  worfhippers.  Thefe  were  the  exercifes  tl>at  fe- 
duced  the  ungodly  part  of  the  Ifraelitifh  nation  to 
an  imitation  of  the  heathens.  They  found  it  extreme- 
ly difagreeable  to  be  conftantly  employed  in  the 
worfliip  of  a  holy  God.  Such  worlhip  would  awe 
their  fpirits,  damp  their  plcafures,  and  reftrain  their 
inclinations.  It  is  not  furprifing  therefore  that  they 
ihould  be  continually  departing  from  the  worfliip 
of  Jehovah,  and  leaning  towards  that  which  was 
more  congenial  with  their  propenfities.  But  the  fltu- 
ation  of  modern  unbelievers  is  Angular.  Things  are 
fo  circumflanced  with  them  that  they  cannot  wor- 
fhip the  i»ods  which  they  prefer.  They  never  fail  to 
difcovcr  a  flrong  partiality  in  favour  of  heathens ; 
but  they  have  not  the  face  to  pradife  or  defend  their 

•  i  Kiugs,  rrii. 


of  God. 


s 


21 

abfurd  idolatries.  The  do^rine  of  one  I'vlng  and 
true  God  has  appeared  in  the  world,  by  means  of 
the  preaching  of  the  gofpel,  with  fuch  a  blaze  of 
evidence,  that  it  has  forced  itfclf  into  the  minds  of 
men,  whatever  has  been  the  temper  of  their  hearts. 
The  ftupid  idolatry  of  paft  ages  is  exploded.  ChriA 
tianity  has  driven  it  out  of  Europe.  The  confe- 
•quence  is,  great  numbers  are  obliged  to  acknow- 
ledge  a  God  whom  they  cannot  find  in  their  hearts 
to  worfliip. 

If  the    light  that  is   gone  abroad  in  the  earth 
would  permit  the  rearing  of  temples  to  Venus  or 
Bacchus,  or  any  of  the  rabble  of  heathen  deities, 
there  is  little   doubt  but   that  modern   unbelievers 
would  in  great  numbers  become  their  devotees  :  but 
feeing  they  cannot  have  a  god  whofe  worfliip  fliall  ar- 
cord  with  their  inclinations,   they  feem  determined 
not  to  worfliip  at  all.  And  to  come  ofFwith  as  good  a 
grace  as  the  afl^air  will  admit,   they  compliment  the 
Deity  out  of  his  fovercign  prerogatives;  profefllng  to 
''  love  him  for  his  giving  them  exiftence,   and^all 
their  proi:>erties,   without  R'teref,  and  without  fub- 
jcaing  them  to  any  thing  but   their  own  nature."* 
The  iutrodu^ion  of  fo  large  a  portion  of  heathen 
niytFiology  into  the  fongs,  and  other  entertainments 
of  the  ftage,  fufliciently  fliews  the  bias  of  people's 
hearts.  The  houfe  of  God  gives  them  no  pleafure  • 
but  the  refurreaion  of  the  obfcenities,  intrigues,  ?nd 
Bacchanalian  revels  of  the  old  heathens  affords  them 
exquifite  delight.   In  a  country  where  Chriflian  wor- 
fliip  abounds,  this  Is  plainly  faying,   «  What  a  vrea- 

*  rinefs  is  it !   O  that  it  were  no  mere  !  Since  hmv- 

*  ever  we  cannot  introduce  the  worfliip  of  the  gods, 

•  I^nor.  Pbilos,     No.  XXIV. 

D 


22 


On  ilit  ^uorjlj'ip 


[Part  I. 


Chap.  II.] 


of  God. 


23 


|,. 


ii-i 


1% 


II 


*  wc   will  ncgkcl   all   worfliip,  and   celebrate  the 

*  praifes  of  our  favourite  deities  in  another  form.'" — 
In  a  country  where  deifm  has  gained  the  afcenden- 
cy,  this  principk  is  carried  ftill  farther.  Its  lan- 
guage there  is,  *  Seeing  we  cannot,  for  fhame,  wor- 

*  fhip  any  other  than  the  one  living  and  true  God, 

*  let  us  abollfh  the  day  of  worfhip,  and  fubftitute 

*  in  its  place  one  day  in  ten,  which  Ihail  be  devo- 

*  ted  chieily  to  theatrical  entertainments,  in  which 

*  we    can  introduce    as  much    hcathcnifm  as   wc 

*  pleafe.' 

Mr.  HiifTje  acknowledges  the  j/zjlice  of  coniider- 
ing  the  Deity  as  infinitely  fuperior  to  mankind*,  but 
he  reprcfents  it  at  the  fame  time  as  very  generally 
attended  with  unpleafant  efledts,  and  magnifies  the 
advantages  of  having  gods  which  are  only  a  little 
fuperior  to  ourfclves.  "  While  the  Deity,  he  fays, 
*'  is  reprefented  as  infinitely  fuperior  to  mankind, 
*'  this  belief,  though  altogether  juft,  is  apt  when 
*'  joined  with  fupcrftitious  terrors,  to  iink  the  hu- 
*'  man  mind  into  the  loweft  fabmillion  and  abafc- 
*'  ment,  and  to  reprefent  the  monkifh  virtues  of 
*'  mortification,  penance,  humility  and  pafllve  fuf- 
•'  fering,  as  the  only  qualities  which  are  accepta- 
*'  blc  to  him.  But  where  the  gods  are  conceived 
*'  to  be  only  a  little  fuperior  to  mankind,  and  to 
•'  have  been  many  of  them  advanced  from  that  in- 
*'  ferior  rank,  we  are  more  at  cur  eafe  in  our  ad- 
*'  drellcs  to  them,  and  may  even  without  profane- 
"  nefi  afpire  fomctimes  to  a  rivalflilp  and  emulation 
*•  of  them.  Hence  a^^ivity,  fpirit,  courage,  mag- 
*^  nanimity,  love  of  liberty,  and  all  the  virtues 
**  which  aggrandize  a  people.' 


»»♦ 


It  is  eafy  to  perceive  from  this  pafTage,  that 
though  Mr.  Hume  acknowledges  they/^/^/vJof  con- 
ceiving  of  a  God  infinitely  fuperior  to  us,  yet  hi^ 
mclinaikn  is  the  other  way.  In  a  nation  at  Icafi-, 
the  bulk  of  which  will  be  fuppofed  to  be  inclined  to 
fuperftition,  it  is  better,  according  to  his  reafoninr, 
and  more  friendly  to  virtue,  to  promote  the  worihr^ 
of  a  number  of  imaginary  deities,  than  of  the  one 
only  living  and  true  God.  Thus  the  fool  faith  in  hU 
hearty   no  God! 

The  film  of  the  whole  is  this,  modern  unbeliev- 
ers are  deifls  in  theorj^,  pagans  in  inclination,  and 
athelfts  in  practice. 

If  deifls  loved  the  one  only  living  and  true  God, 
they  would  delight  in  worlhlpping  him  :  for  lo^e 
cannot  be  inoperative ;   and  the  only  pofHble  way 
for  it  to  operate  towards  an  infinitely  glorioiTs  and 
all-perfea  Being  Is  by  worfliipping  his  name,  and 
obeying  his  will.    If  Mr.  Paine  really  felt  fljr  "  Th- 
honour  of  his   Creator,"   as  he   aHlds   to  do,*   he 
would  mourn  in  fccrct  for  all  the  great  wickednefs 
which  he  has  committed  againft  him;  he  would  lie 
In  the  duft  before  him,  not  merely  as  "  an  out-ct^n-, 
a  beggiir,  and  a  worm,"  but  as  a  finner,   defcrvln?^ 
his  eternal  difpleafure.      He  would  be  glad  of  a  Me- 
diator, through  whom  he  might  approach  his  of- 
fended  Creator  ;   and  would   confider  Redemption 
by  his  blood  not  as  "  a  fable,"  but  a  divine  reality, 
including  all  his  falvatlon,   and  all  his  defire.   Yes, 
he  himfelf  would  "  turn  devout  ;"  and  it  would  be 
fald  of  him  as  of  Saul  of  Tarfus,  Behold  he  prayeik  ! 
Nor  would  his    prayers,   though   importunate,   be 
"  diaatonal,"  or  his  grief  "  a^caed."     Ou  the 


*  DiJ.fs  on  f!v  Nat.  rj}.  y  R'!.  §  X, 


*  A^f  of  Rcnfon,  Part  I.  p.  16.. 

D  2 


24. 


^he  Jlandard 


[Part  I. 


.  1 

II 


If?- 


f!" 


pa 


contrary,  he  would  look  on  Him  whom  he  hath 
pierced,  and  mouru,  as  one  mourncth  for  an  only 
i'on  -y  and  be  in  bitternefs,  as  one  that  is  in  bitter- 
Xiefs  for  his  firft-born.  But  thefe  are  things  per- 
taining to  gcdlimfs  ;  things,  alas  for  him,  the  men- 
tion of  which  is  fufScient  to  inflame  his  mind  with 
malignity,  and  provoke  hmi  to  the  moil  outrageous 
and  abufive  language. 


CHAP.     in. 

27;t'   Chr'ijlian  Jlandard  of  tnsralUy  is  enlarged^  and 

free  from  impurity  :   hut  di'ifm  confims  our  oblisa- 

tioHi  to  thofe  duties  iihuh  nfpiSt  our  oivn  fpectes^ 

and  greatly  palliates  vice  luith   regard  to  a  breai,b 

(tven  cf  them. 


P 


ERSONS  who  profefs  the  ftriiftefl  regard 
to  the  rule  of  duty,  and  carry  the  extent  of  it  to 
the  higheft  pitch,  may,  it  is  allowed,  be  infincere, 
and  contradiiTt  by  their  practice  what  they  advance 
in  their  profcffions.  But  thofe  whofe  ideas  of  vir- 
tue are  low  and  contra£led,  and  who  embrace  every 
opportunity  to  reconcile  the  vices  of  the  world  with 
its  facred  precepts,  cannot  pofTibly  be  accounted  any 
other  than  its  enemies. 

That  which  the  Scriptures  call  holinefsy  fpiritua^ 
Htyy  ^c,  as  much  furpafles  every  thing  that  goes 
under  the  names  of  morality  and  virtue  amongft  un- 
believers, as  a  living  man  furpalTes  a  painting,  or 
even  a  rude  and  imperfect  daubing.  If  in  this  con* 
troverfy  I  have  ufed  thefe  terms  to  exprefs  the  fcrip- 
tural  ideas,  it  is  not  becaufc  in  their  ordinary  ac« 


^ 

%. 


Chap.  III.]  of  morality,        .  j^ 

ceptation  they  are  equal  to  the  pnrpofe,  but  for  the 
fake  of  meeting  unbelievers  upon  their  own  ground. 
I  have  a  right  however  to  underftand  by  them,  thofe 
difpofitions  of  the  mind,  whatever  they  be,  which 
are  rig/jt,  //,  or  amiable  ;  and  fo  explained,  I  un- 
dertake to  prove  that  the  morality  and  virtue  in- 
culcated by  the  gofpel,  is  enlarged,  and  free  from 
impurity,  while  that  which  is  taught  by  its  adver- 
faries  is  the  reverfc. 

It  is  a  diftinguifhing  property  of  the  Bible  that 
all  its  precepts  aim  diredbly  at  the  heart.  It  never 
goes  about  to  form  the  mere  exterior  of  man.  To 
merely  external  duties  it  is  a  ftranger.  It  forms  the 
lives  of  men  no  otherwife  than  by  forming  their 
difpofitions.  It  never  addreiTes  itfelf  to  their  vani- 
ty, felfilhnefs,  or  any  other  corrupt  propenfity. 
You  are  not  prcfied  to  confidcr  v/hat  men  will  think 
of  you,  or  how  it  will  atjedt  your  temporal  inter- 
eft  i  but  what  is  right,  and  what  is  necelTary  to 
your  eternal  well-being.  If  you  comply  with  its 
l^reccpts,  you  muft  he^  and  not  merely  /d'^//;  to  be. 
It  is  the  heart  that  is  required  ;  and  all  the  differ- 
ent prefcribcd  forms  of  worliiip  and  obedience,  are 

but  fo  many  modifications,  or  varied  expreifions  of 
it. 

Is  any  thing  like  this  to  be  found  in  tlie  writings 
of  delfts  ?  No.  Their  deity  does  not  feem  to  take 
cognizance  of  the  heart.  Accordirg  to  them  "There 
is  no  merit  or  crime  in  intention."*  Their  morality 
only  goes  to  form  tiic  exterior  of  man.  It  allows  the 
utmoft  fcope  for  wicked  defires,  provided  they  he 
not  c^ried  into  execution  to  the  injury  of  fociety. 

The  morality  which  the  Scriptures  inculcate  is 
• 

•  Volii<y*s  Lait^  of  Naiure,  p.  i8. 


iU 


2<5 


TU  Jlandard 


[Part  L 


C^kv.  III.] 


■f  J 


£/"  morality. 


ni 


fl 


fummcd  up  in  thefe  few  words,  Thou  JJmlt  love 
the  Lord  thy  Cod  ivith  all  thy  hearty  'with  all  thy  fouly 
ivlth  all  thy  mlnd^  nvith  all  thy  Jlrerigth  ;  and  thy 
ne'ighhour  as  thy  ft  If,  This  fingle  principle  is  com- 
petent to  the  government  of  all  intelligent  nature. 
It  is  a  band  that  would  hold  together  the  whole  ra- 
tional creation  •,  and  diffufe  peace,  order,  and  hap-^ 
plnefs  wherever  it  exlfted. 

If  mankind  loved  God  fuprcmely,  there  would 
be  no  idolatry  upon  earth,  nor  any  of  its  attendant 
abominations  ;  no  profaning  the  name  of  God,  nor 
making  a  gain  of  godlinefs;  no  oppollng,  corrupting, 
perverting,  nor  abufing  the  truth  •,  no  perjuries,  nor 
hypocrilics  ;  no  dv^fpillng  oi*  thofe  that  are  good  ; 
no  arrogance,  ingratitude,  pride,  nor  fclf-complr.- 
ccncy  under  the  fmilcs  of  providence;  and  no  mur- 
muring, heart-riiing,  fuUennefs,  nor  fuicide  under 
its  frowns.  Love  would  render  it  their  meat  and 
drink  to  fear,  honour,  and  obey  him,  and  induce 
them  to  take  every  thing  well  at  his  hands. — 

And  if  thev  loved  their  fellow-creatures  as  thcni- 
felvcs,  for  his  fake,  there  would  be  no  wars,  rival- 
fhips,  antipathies,  ncr  breach  of  treaties  between  na- 
tions ;  no  envyings,  ilrifes,  wrongs,  flandeis,  duels, 
litigations,  nor  intrigues  between  neighbours  ;  no 
flattering  complaifance,  nor  perfccuting  bitternefs  in 
rvfligion  ;  no  deceit,  fraud,  nor  over-reaching  in 
trade  ;  no  tyrai'iny,.  venality,  haughtinefs,  nor  op- 
'prtfTion  amongfr  the  great  ;  no  envy,  difcontcnt, 
difaSlCtion,  cubals,  nor  evil-dcvinngs  among  com- 
mon people  ;  no  murders,  robberies,  thefts,  burgla- 
ries, nor  brothels,  in  city  or  country ;  no  cruelty 
in  parents  or  maimers ;  no  ingratitude  nor  difobedi- 
ence  in  children  or  fcrvants  ;  no  unkindrefs,  trcn- 
thcry,  nor  implacable  rcfentmcnts  between  friends  \ 


27 


no  illicit  connexions  between  the  fexes ;  no  infide- 
lities, jealoufies,  nor  bitter  contentions  in  fami* 
lies  ;  in  ihort,  none  of  thofe  llreams  of  death, 
one  or  more  of  which  flow  through  every  vein  of 
fociety,   and  poifon  its  enjoyments. 

Such  is  the  principle  and  rule  of  Chnftian  mora^ 
Illy ;  and  what  has  deifm  to  fubftitute  in  its  place  ? 
Can  it  find  a  fuccedancum  for  love  .?  No,  but  it  pro- 
pofes  the  love  oi  ourfelves  inftead  of  the  love  of  God. 
Lord  Bolwgbroke  refolves  all  morality  into  fclf-love 
as  its  firft  principle.  "  We  love  ourfelves,''  he  fays, 
1^'  we  love  our  families^  we  love  the  particular  fo' 
"  cieties  to  which  we  belong  ;  and  our  benevolence 
*|  extends  at  laft  to  the  whole  race  of  mankind. 
"  Like  fo  many  different  vortices,  the  centre  of  all 
"  is  felf-love."*  Such  alfo  are  the  principles  of  Vol^ 
ncy. 

Could  this  difpofition  be  admitted  as  a  proper 
fource  of  moral  a^ion,   the  world,  would  certainly 
not  be  wanting   in   morality.      All  men   pofTefs  at 
leaft  the  principle  of  it,  whether  they  carry  it  to  the 
extent  which  Lord  Bolingbroke  propofes,  or  not  : 
for  though  fome  may  err  in  the  choice  of  their  end* 
and  others  in  the  means  of  obtaining  it ;  yet  no  ' 
man  was  ever  fo  wanting  in  regard  to  himfelf  as  in- 
tentionally  to  purfue  his   own  injury.      But  if  it 
ihould  prove  that  to  render  felf-love  the  fource  of 
moral  a^ion  is  the  fame  thing  as  for  every  indivi- 
dual to  treat  himfelf  as  the  Supreme  Being  ;  and 
therefore  that  this  faid  felf-love,  inftead  of  being  a 
fource  of  virtue,  is  of  the  very  elTencc  of  vice,  and 
the  fource  of  all  the  mifchief  in  (he  univerfe,  confe- 
^iicnccs  may  follow  of  a  very  diUlrent  complexion*. 

♦  PoflIit:m-.  V/orls,  Vol..  Y.  p.  %7^ 


,,>  •(  ""Tn  #Sm.i  L^i-  JifSr    ',., 


28 


ST/^f"  Jlandard 


[Part  L 


To  fubordinate  felf-love  I  have  no  objedlion.  It 
occupies  a  place  in  the  Chriftian  ftandard  of  mora- 
lity, being  the  meafure  of  that  love  which  we  owe 
to  our  fellow-creatures.  And  as  the  univerfal  love 
which  we  owe  to  them  does  not  hinder  but  that 
fome  of  them,  by  reafon  of  their  fituation,  or  pe- 
culiar relation  to  us,  may  require  a  larger  portion 
of  our  regard  than  others,  it  is  the  fame  witli  ref- 
pe6t  to  ourfelves.  Our  own  concerns  are  our  own 
immediate  charge;  and  thole  which  are  of  the 
greateft  importance,  fuch  as  the  concerns  of  our 
fouls,  undoubtedly  require  a  proportionate  degree 
of  attention.  But  all  this  does  not  aifect  the  pre- 
fent  fubje£t  of  inquiry.  It  is  owe  fupremcy  and  not 
our  fubordinate  regard,  that  will  ever  be  the  fource 
of  a£lion. 

I  take  it  for  granted  that  it  is  the  intention  of 
every  good  government,  human  or  divine,  to  utilte 
its  fubje6ls,  and  not  to  fet  them  at  variance.  'But 
there  can  be  no  union  without  a  common  obje<ft  of 
Tegard.  Either  a  character  whom  all  love  and  ve- 
nerate, or  an  end  which  all  purfue,  or  both,  is  that 
to  a  community  which  a  head  ftone  is  to  an  arch  ; 
nor  can  they  keep  together  without  it.  It  is  thus 
that  the  love  of  God  holds  creation  together  :  He  is 
that  lovely  character  to  whom  all  holy  intelligences 
bear  fupreme  affection 5  and  the  difplay  of  his  glory, 
in  the  univerfal  triumph  of  truth  and  righteoufnefs, 
is  that  end  which  they  all  purfue.  Thus  united  in 
their  grand  objecSt,  they  cannot  but  feel  a  union  of 
heart  with  one  another,  arifing  from,  what  is  com- 
mon to  every  other  voluntary  union,  a  congeniality 
of  fentiments  and  purfuits. 

But  if  our  fupreme  affe^lion  terminate  on  our- 
felves, and  no  being,  created  or  uncreated,  be  rc- 


Chap.  III.] 


of  morallt^^: 


*s» 


garded  but  for  our  own   fakes,  it  is  manifeft  there 
can  be  no  union  beyond  the  fphere  in  which  other 
beings  become  voluntarily  fubfervient  to  our  wifhes. 
The  Supreme  Being,    if  our  plan  do  not  comport 
with  his,   will  be  continually  thwarting  us  ;   and  fq 
we  fhall  be  always  at  variance  with  h'lm.      And  as  to 
created  -beings,  thofe  individuals  whom  we  defire  to 
be  fubfervient  to  our  wifhes,  having  the  fame  right, 
and  the  fame  inclination  to  require  that  we  fhould 
be  fubfervient   to   theirs,  will  alfo  be  continually 
thwarting  us;  and  fo  we  ihall  always  be  at  variance 
with  them.     In  iliort,  nothing  but  an  endlefs  fuc- 
ceflion  of  difcord  and  confufion  can  be  the  confe- 
quence.   Every  one  fetting  up  for  pre-eminence,  eve- 
ry one  mufl:  of  courfe  contribute  to  the  general  ftatc 
of  anarchy  and  mifery  which  will  pervade  the  com- 
munity.     Such  is  in  fa^  the  ftate  of  this   apoftatc 
world  ;   and,  but  for  divine  providence,   which  for 
wife  ends  balances  all  human  affairs,  by  caufing  one 
fet  of  evils  to  counteraa:  the  influence  of  another, 
it*  mufl  be  overfet  by  its  own  diforders. 

To  regard  every  other  being,  created  or  uncrea- 
ted, only  for  our  own  fakes,   is  fupreme  felf-love  ; 
and  inftead  of  being  a  fource  of  virtue,  is  itfelf  abo- 
minable, and  the  fource  of  all  the  mifchief  and  mife- 
^•y  in  the  univerfe.      All  the  eVils  jufl  enumerated 
are  to  be  traced  to  this  principle  as  their  common 
parent :  nor  is  there  any  ground  of  hope  that  it  will 
ever  produce  effefts  of  a  diderent  nature.      Some 
perfons  have  talked  much  of  "  felf-love  ripening  in- 
to benevolence."     Had  it  been  faid  malevolence  it 
had  been  nearer  the  truth  :  for  it  is  contrary  to  all 
experience  that  any  thing  fhould  change  its  nature 
by  becoming  more  mature.      No,  a  child  in  know- 
ledge may  difcern,  that  jf  ever  genuine  benevolence 


If 


t  n 
*  J 


3<=> 


T^f  Jfa/jdard 


[Part  I. 


! 


cxift  in  the  bread  of  an  individual,  or  extend  its 
healing  wings  over  a  bleeding  world,  it  muft  be  by 
the  fubverfion  of  this  principle,  and  by  the  preva- 
lence of  that  religion  which  teaches  us  to  love  God 
fuprcmcly,  ourfclvcs  fubordinatciy,  and  ourfellow* 
creatures  as  our  Pelves. 

To  furniOi  a  ftandard  of  morality,  Tome  of  our 
adverfarics  have  had  recourfe  to  t/:e  Laws  of  the 
State  ;  avowing  them  to  be  the  rule  or  meafure  of 
"virtue.  Mr.  Hobhes  maintained  that  Ihe  civil  laia 
was  ihe  fole  foundation  of  right  and  wrongs  and  that 
religion  had  no  ohligiitlon  but  as  enjoined  by  the  magif- 
trati  :  and  Lord  Bollngbroke  often  writes  in  a  flraln 
nearly  fimilar,  difowning  any  other  fan(Stion  or  pe- 
nalty by  which  obedience  to  the  law  of  nature  is  en- 
forced, than  thofe  which  are  provided  by  the  lawj 
of  the  land.* 

But  this  rule  is  defective,  abfurd,  contradi<flory, 
and  fubverfive  of  all  true  morality.  Firft:,  It  is  grofs- 
ly  defective.  Tliis  is  juftly  reprefcntcd  by  a  prophet 
of  their  own.  "  It  is  a  narrow  notion  of  innocence, 
^*  fays  Seneca,  to  meafure  a  man's  goodnefs  only  by 
"  the  law.  Of  how  much  larger  extent  is  the  rule 
of  duty,  or  of  good  offices,  than  that  of  legal 
right  ?  How  mapy  things  are  there  which  piety, 
humanity,  liberality,  julUce,  and  fidelity  require, 
"  which  yet  are  not  within  the  compafs  of  the  pub- 
"  lie  Aatutcs  f"f  Secondly,  It  is  abfurd  :  for  if  the 
public  llatutes  be  the  only  llandard  of  right  and 
wrong,  legiflators  In  framing  them  could  be  under 
no  law ;  nor  is  it  pofiible  that  in  any  inllance  they 

*  IVorls,  Vol   V.  p.  90. 

f  Leland*8  Alvaita^e  and  Necefflly  of  Revzlulkat 
YoL  II.  Pt.  II.  Ch.  HI.  p.  <*. 


(C 


CHiP.  III.]  of  morality. 

fiiould  have  cnaacd  injuftice.  Thirdly,  It  is  contra- 
diaory.  Human  laws,  we  all  know,  require  differ- 
ent,  and  oppofite  things  in  different  nations  ;  and 
in  the  fame  nation  at  different  times.  If  this  prin- 
ciple be  right,  it  is  right  for  deifts  to  be  perfecuted 
for  their  opinions  at  one  period,  and  to  perfecutc 
ethers  for  theirs  at  another. 

Finally,  It  K  fuhverjive  of  all  true  morality.  «' The 
«  civil  laws,  as  Dr.  L,la„d  has  obferved,   take  no 
cogmzance  of  fccrct  crimes,  and  provide  no  pun- 
ilhment  for  internal  bad  difpofitions,  or  corrupt 
^^  affeftions.     A  man  may  be  fafely  as  wicked  as  he 
pleafes,  on  this  principle,  provided  he  can  ma- 
nage fo  as  to  efcapc  punilhment  from  the  laws  of 
his  country,  which  very  bad  men,  and  thofe  that 
arc  guilty  of  great  vices  eafily  may,  and  frequent- 
ly do  evade." 

Rouffeau  has  recourfe  to>%,  as  his  fiandard. 

^^  1  have  only  to  confult  myfelf,   he  fays,  concern- 

.ng  xvhat  I  ought  to  do.     All  that  I>/  to  be 

right  IS  right.      Whatever  \feel  to  be  wrona  is 

«  r°"^;     ^"  '''"  '""'■''''y  °^  ""■•  ^'^'•o"'  lies  in 
the  judgment  we  ourfclvcs  form  of  them  "*  Et 

th.s  rule  his  conduct  through  life  appears  t;  have 
been  dirc^ed,  as  we  flwll  hereafter  perceive. 

But  that  on  which  our  opponents  infift  the  moft. 
and  with  the  greateft  fl,ew  of  argument,  is  the  U 

Z  ;f  1  "-^  "T'-  ^'^'^  ''  ''^"^'^  l"-°f'-'fl'^d  rule  on 
a  moll  all  occafions  ;  and  its  praifes  they  are  continu- 
ally founding.  I  have  no  defire  to  depreciate  the 
^gI^  of  nature,  or  to  difparage  its  value  as  a  rule. 
On  the  contrary,  I  confider  it  as  occupyinc  an  ftn- 
Portant  place  in  the  divine  government.  V/hatevcr 

*  £mU,u,  Vol.  I.  pp.  1^6—16?, 


S- 


ima^iiiililitilllk 


32 


iThe  JIandard 


[Part  I. 


Chap.  III.] 


1 


I 


jnay  be  faid  of  the  light  pofTefTed  by  the  heathen 
as  being  derived  from  revelation,  I  feel  no  difncul- 
tj  in  ackiK)wledging,  that  the  grand  law  which 
ihey  are  under  is  that  of  nature.  Revelation  itfelf 
appears  to  me  fo  to  reprefent  it-,  holding  it  up  ag 
the  rule  by  which  they  ihall  be  judged,  and  declar- 
ing its  dictates  to  be  fo  clear  as  to  leave  them  avii/^- 
€ut  excufe*  Nature  and  Scripture  appear  to  me  to 
be  as  nuich  in  harmony  as  Mofes  and  Chrill  \  both 
are  celebrated  in  the  fame  Pfalm.f 

By  the  light  of  nature ^  however,  I  do  not  mean 
thofe  ideas  which  heathens  have  actually  entertain- 
ed, many  of  which  have  been  darknefs  \  but  thofe 
which  were  prefented  to  them  by  the  works  of  crea- 
tion, and  which  they  might  have  pofTefTed  had  they 
been  defirous  of  retaining  God  in  their  knowledge. 
And  by  the  dilates  of  nature^  with  regard  to  right 
and  wrong,  I  underhand  thofe  things  which  appear 
to  the  mind  of  a  pcrfon  iincerely  difpofed  to' under- 
hand and  pra<Stife  his  duty,  to  be  natural,  ft^  or 
reafonable.  There  is  doubtlefs  an  eternal  difference 
between  right  and  wrong  ;  and  this  difference,  in  a 
vaft  variety  of  inftances,  is  manifeft  to  every  man 
who  fmcerely  and  impartially  confjders  it.  So  mani- 
feft have  the  p.ower  and  Godhead  of  the  Creator 
been  rendered  in  every  age,  that  no  perfon  of  an 
upright  difpofition  could,  through  mere  miftake, 
fall  into  idolatry  or  impiety  ;  and  every  one  who 
has  continued  in  thcfe  abominations  is  ivkhout  ex-- 
cuft\  The  deiire  alfo  which  every  human  being  feels 
of  having  juftice  done  to  him  from  all  other  perfons 
muff  render  it  fuiHcicntly  manifeft  to  his  judgment 
that  he  ought  to  do  the  fame  to  them  \  and  where- 


tf  morality. 


M 


♦  Rom.  ii.  I  a— 16.  I.  20. 


t  rf.  six. 


m  he  a<fls   otherwife,    his  confciencc,  unlefs  it  be 
feared  as  with  a  hot  iron,  muft  accufe  him. 

But  does  it  follow  from  hence  that  Revelation  is 
unneceffary.  I  trow  not.  It  is  one  thing  for  na- 
ture to  afford  fo  much  light,  in  matters  of  right 
and  wrong,  as  to  leave  the  fmner  without  cxcuTe ; 
and  another  to  aftbrd  him  any  well-grounded  hope, 
of  forgivcnefs,  or  to  anfwer  his  difficulties  concern- 
ing the  account  which  fomething  within  him  fays  he 
muft  hereafter  give  of  his  prefent  condudl. 

Farther,   It  is  one  thing  to  leave  Tinners  without 
excufe  in  fin,   and  another  thing  to  recover  them 
from  it.    That  the  light  of  nature  is  infufficient  for 
the  latter,  is  demonftrated  by  melancholy  fad.    In- 
ftead  of  returning  to  God  and  virtue,  thofe  nations 
which  have  poffeffed  the  higheft  degrees  of  it  have 
gone  farther  and  farther  into  immorality.  There  is 
not  a  Tmgle  example  of  a  people,  of  their  own  ac- 
cord, returning  to  the  acknowledgment  of  the  true 
God,  or  extricating  themfclves  from  the  moft  irra- 
tional fpecies  of  idolatry,  or  defifting  from  the  moft 
odious  kinds  of  vice.    Thofe  nations  where  fcience 
diftufed  a  more  than  ordinary  laftre,  were  as  fuper- 
ftitious,  and  as  wicked  as  the  moft  barbarous  -,  and 
in  many  inftances  exceeded  them.     It  was,  I  doubt 
not,   from   a  clofe  obfervation  of  the  different  effi- 
cacy of  nature  and  fcripturc,  that  the  writer  of  the 
Nineteenth  Pfalm  (a  Pfalm  wliich  Mr.  Paine  pretends 
to  admire)  after  having  given  a  juft  tribute  of  praife 
to  the  former,   affirmed  of  the  latter,   The  Law  of 
Jehovah  ij  perfeEl  cojivertinpr  the  foul. 

Again,  It  is  one  thing  for  that  T/hich  is  natural, 
^t,  or  reafonable,  in  matters  of  duty,  to  approve 
itfelf  ^  to  a  mind  fmcerely  difpofd  to  widerfland  and 
praBife  it,  and  another  to  approve  itfelf  to  a  mind 


:..f. 


^-  t 


m\ 


m 


mmr 


34 


TJ:e  Jlandard 


CPart  L 


Chap.  III.] 


cf  morality, 


of  an  oppofite  defcription.  The  judgments  of  men 
concerning  the  di^lates  of  nature  are  greatly  influ- 
enced by  their  prevailing  inclinations.  If  under 
certain  circumftances  they  feel  prompted  to  a  parti- 
cular courfe  of  conduct,  they  will  be  apt  to  confi- 
dcr  that  promptitude  as  a  di<Slate  of  nature,  though 
it  may  be  no  other  than  corrupt  propenfity  :  and 
thus,  while  the  law  of  nature  is  continually  in  their 
mouth,  their  principles,  as  well  as  their  conduct, 
are  a  continual  violation  of  it.  How  was  it  that, 
xiotwithAanding  the  light  of  nature  flione  round  the 
old  philofophers,  their  minds,  in  matters  of  mora- 
lity, were  dark  as  night,  and  their  precepts  in  ma- 
ny inftances  full  of  impurity  ?  Did  nature  infpire 
Plato  to  teach  the  dcdlrine  of  a  community  of  wives; 
l.ycurgus  to  tolerate  dextrous  thieving  ;  ^olon  to  al- 
low of  Sodomy  ;  Sefieca  to  encourage  drunkennefs, 
and  fuicide  ;  and  almoft  all  of  them  to  declare  in 
favour  of  lewdnefs  ?*  No,  verily;  it  is  a  perverfion 
of  language  to  call  the  principles  of  fuch  men  the 
di<flates  of  nature  :  they  are  unnatural  and  abomi- 
nable ;   as  contrary  to  reafon  as  to  religion. 

It  is  true,  what  is  called  nature  by  modern  infi- 
dels, is  not  quite  fo  grofs  as  the  above  ;  but  it  falls 
very  little  Ihort  of  it.  So  fur  as  relates  to  the  encou- 
ragement of  theft,  and  perhaps  of  unnatural  crimes, 
they  would  difavow  ;  and  for  this  we  arc  indebted 
to  Chriflianity  :  but  as  to  fornicatioK  and  adultery, 
they  are  not  a  whit  behind  their  prcdeceiTors. 

Lord  Hi'rberty  the  father  of  the  Englifli  dcifts, 
and  whofe  writings  are  far  more  fober  than  the  ge- 
nerality of  thofe  who  have  come  after  him,  apolo- 

*■  Sec  Ije!anJ's  AJv^ntaar  and  Nec-'JJ'iiy  cf  Iifvelai':oitt 

Vol.  II.  pp.  147,  50,  j;,  210,  213. 


35 


gizes  for  lewdnefs,  in  certain  cafes,   as  refembling 
thirfl  in  a    dropfy,  and  inadivlty  in   a    lethargy.* 
Lord  BoUnghrohe  unblufliingly  infmuates,   that^he 
only  confideration  that  can  reconcile  a  man  to  con- 
fine  himfelf  by  marriage  to  one  woman,  and  a  wo- 
man  to  one  man,  is  this,  that  nothing  hinders  but 
that   they  may  indulge  their  defires  with  others.f 
This  is  the  fame  as  accufing  the  whole  human  race 
of  incontincncy,  and  denying  that  there  is  any  fuch 
thing  as  conjugal  fidelity  ;   a  plain  proof  that  whoe- 
ver  was  clear  of  this  indecent  charge,  Lord  Boling- 
broke  was  not.      Mr.  Hume,  who  has  written  a  vo- 
lume on  the  principles  of  morality,  fcruples  not  to 
fiigmatize  felf-denial  as  "  a  monkiili  virtue  ;"  and 
adopts  the  opinion  of  a  French  writer,  that  "  adul- 
*|  tery  muft  be  pradlfed  if  we  would  obtain  all  the 
I*  advantages  of  life;   that  female  infidelity  when 
"  known   is    a  fmall  thing,   and   when  unknown 
"  nothing.'* 

It  is  true  thefe  writers  will  on  fome  occafions  d-- 
fcant  in  favour  of  chaftity,   as  being  conducive  to 
health  and  reputation  ;   but  on  others  they  feldora 
fad  to  apologize  for  the  contrary,   and>that  under 
llie  pretence  of  indulging  the  dilates  of  nature. 
Yet  the  fame  things  might  be  alleged  in  behalf  of 
oppreffion,  revenge,  theft,  duelling,  ambitious  war, 
and  a  thoufand  other  vices  which  defolate  the  earth  • 
they  are  praftices  which  men,  placed  in  certain  cir- 
cumftances,   will  feel  themfclves  prompted  to  com- 
mit ;   nor  is  there  a  vice  that  cnn  be  named  but  wha* 
would  admit  of  fuch  an  apology. 

Finally,  It  is  one  thing  for  die  light  of  nature  to 

♦  Leland's  Re^ieiv,  \^c.  Vol.  T.  Lett.  I. 
t  Works,  Vol.  V.  p.  167. 


1  1 


3^ 


72t  JarJard 


[Part  L 


-1  t 


iHI 


be  fo  clear  ns  to  render  idolatry,  impiety,  and  injuf- 
tice  inexcufable ;  and  another  thing  to  render  the 
*ivhoI:f  It'///  of  our  Creator  evident,  and  in  the  moll 
advnntagectis  manner.  If  a  perfon,  pofTefTed  of  only 
the  light  cf  nature,  were  ever  fo  finccrely  defirous 
cf  knowing  God,  or  grieved  for  the  fin^  of  which 
his  confcience  accufed  him,  or  attached  to  the  holy, 
the  jul>,  and  the  gcod  -,  or  difpofed  to  obey  his 
Creator's  will  if  be  did  but  under  (land  it  *,  though 
heilioiild  be  in  no  danger  of  confounding  the  dictates 
<>f  nature  with  thofe  of  corrupt  propenlity,  yet  he 
inuft  labour  uzider  great  difadvantages  ;  which,  al- 
lowing they  might  not  aOecl  his  eternal  flate,  yet 
would  greatly  injure  his  prefent  peace  and  ufeful- 
pefs. 

To  illuftrate  this  remark,  let  us  fuppofe  the  in- 
habitants  of  a  province  to  throw  off  the  government 
of  a  juft  and  lawful  prince.  Being  once  engaged, 
thev  mav  feel  themfelves  impelled  to  go  forward. 
They  may  chuf:  new  rulers,  and  ufe  all  poflible 
means  to  cl^acc  every  fign  and  memorial  of  the  au- 
thority cf  their  ancient  fovereign.  They  may  even 
labour  to  forget,  and  teach  their  children  to  forget, 
if  poffible,  that  there  ever  was  fuch  a  charaftcr  in 
being,  to  whom  they  owed  allegiance.  Yet,  after 
all,  there  may  be  certain  traces  and  memorials  of  his 
government  which  it  is  not  in  their  power  to  efface. 
Yea,  there  may  be  continued  inftances  of  forbear- 
ance and  clemency,  which  in  fpite  of  all  their  efforts, 
will  bear  witnefs  of  his  goodnefs  and  juft  authority 
over  them. 

Thus  it  was  that  God,  while  he  fuffered  all  na- 
tions  to  ivalk  hi  their  oivn  tuaySy  neverthekfs  left 
KOT   HIMSELF     WITHOUT     A    WITNESS,    in  that 

he  did  good,  and  gave  them  rain  fr$m  heaven^  and 


Chap.  III.  J  of  morality.  ^  j 

fruitful  feafonsy  filling  their  hearts  with  food  and  glad- 
nefs.      But  as  the    memorials  of  juft  authority  in 
the  one  cafe,  though  fufficient  to  leave  the  rebelli- 
ous without  excufe,  would  not  contain  a/////  expref- 
fion    of  the  prince's  will,   nor  be  conveyed  in  fo 
advantageous  a  manner  as  that  in  which  he  treated 
his  profeffed  fubje^s  ;   {q  the  light  afforded  by  the 
works    of  nature,   and    the  continued  goodnefs  of 
God,   in   the  other,  though  fufficient  to  leave  the 
world  without  excufe,  does   not   exprefs   his  luhole 
will,  nor  convey  what  it  docs  exprefs  fo  advantage^ 
oujly  as  by  Revelation.      And  as  an  individual  re- 
iiding    in   the    midft   of  the   rebellious    province, 
whofc  heart  might  relent,  and  who  might  long  to 
return  to  his  allegiance,  would  be  under  inexpreili- 
ble  difadvantages,  fo  it  muft  neceffarily  be   with  a 
heathen   whofe  defire  fhould  be  towards  the  God: 
againft  whom  he  had  fmned. 

The    amount   is,  that  modern  unbelievers   have 
no  ftandard  of  morals,  except  it   be  their  own  in- 
clination.       Morality  with   them  is    any  thing,   or 
nothing,  as  conveniency  requires.      On  fome  occa- 
fions  they  will  praife  that   of  Jefus  Chrift  :  but  ere 
we  can  have  time  to  afk  them.  Why  then  do  you- 
not  fubmit  to  it,  they  are  employed  in  oppofmg  it. 
Attend  to  their  general  declamations   in   favour  of 
virtue,  and  you  will  be  ready  to  imagine  they  are 
its  warmeft  friends  :   but   follow  them'  up,  and  oh- 
fcrve  their  expofition    of  particular  precepts,  and 
you   will   be   convinced  that   they   are   its  deciJed 
cnem.ies ;    applauding  in  the  grofs  that  which  tLcy 
are  ever  undermining  in  detail. 

By  the  fooliih  and  difcordant  account  which  thefe 
writers  give  of  morality,  it  fliould  feem  that  they 
know  not  what  it  is.      Every  new  fpeculator  is  dii^- 

E  3 


38 


The  jlaniard 


pART  T. 


fatisfiecl  with  the  definition  of  his  predcceflbr,  and 
endeavours  to   mend  it.       "  Virtue,"    fays    Lord 
Shnftejhnry^     "  is  a  fenfe   of  beauty,  of  harmony, 
**  of  order,   and   proportion,  an  affedion  towards 
"  the   whole  of  our  kind,  or  fpecies."      "  It  is," 
fays  Lord  Bolirigbrohcy  "  only  the  love  of  ourfelves:^ 
"  It  is  every  thing  that  tends  to  preferve  and  per- 
"  fea  man,"  fays  Volney  j   and  as   "  good   reputa- 
tion"   has  this    tendency,   it  is  in  his  account   "  a 
"  moral    good."*      "  It   is  whatever    is   ufeful  in 
fociety,"  fays  Mr.  Hume ;   and  as   "  health,  cleanli- 
ncfs,   facility   of  expreffion,   broad  fhoulders,  and 
taper  legs,"    are   of  ufe,  tliey  are  to  be   reckoned 
amongft  the  virtues.    To  this  might  have  been  ad- 
ded, a  large  portion  of  effrontery^  as  the  laft  named 
writer  afTures  us,  it  may  be  from    his   own  experi- 
ence,  that   "  Nothing   carries   a  man  through  the 
"  world  like  a  true,  genuine,  natural  impudence."f 
Mr.  "Paine  brings  up  the  rear,  and  informs  us,  **  It 
"  is  doing  jnjlice^   loving  mtrrv,  and  ...»   endea* 
"  vouring   to  make  cur  fellow  creatures  happy." 
O  Paine,  had  you  but  for  once  fuifered  yourfelf  to 
be  taught  by  a  Prophet,  and  have  quoted  his  words 
2s  they  ftand,  you  would   undoubtedly  have  borne 
away   the  palm  :    but  you  had  rather  write  norr- 
fenie  than  fay  any  thing  in  favour  of  godlinefs. 

It  is  worthy  of  notice  that  amidft  all  the  dif- 
cordance  of  thcfe  writers,  they  agree  in  excluding 
the  Divine  Being  from  their  theory  of  morals. 
They  think  after  their  manner  ;  but  God  is  not  in  alt 
their  thoughts.     In   comparing  the  Chriftian  doe- 

•  Laiu  of  Nature^  p.  1 7* 

f  Enquiry  ttnctrtii/tg  fit  pr'itid^Us  tj" motwlsy  §  6,  7,  t. 
tjfay  Mtrul  and  J'alituJ,  Ef.  IH.  p.  ij. 


Chap.  TIL] 


of  tmralk^. 


39 


trine  of  morality,  the  fum  of  which  is  love^  with 
their  atheiftical  jargon,  one  feems  to  hear  the  voice 
of  the  Almighty,  faying,  Who  is  this  that  darheneth 
counfel  ivith  words  luiihout  knowledge  P  Fear  God^ 
and  keep  his  commandments ;  for  this  is  the  whole  of 
man. 

The  words  of  Scripture  are  fpirit  and  life.  They 
are  the  language  of  love.  Every  exhortation  of 
Chrift  and  his  apoftles  is  impregnated  with  this 
fpirit.  Let  the  reader  turn  to  the  twelfth  chapter 
of  the  epiftle  to  the  Romans,  for  an  example,  and 
read  it  carefully  ;  let  him  find,  if  he  can,  any 
thing  in  the  purcft  part  of  the  writings  of  deifts 
that  is  worthy  of  being  compared  with  it.  No  5 
virtue  itfelf  is  no  longer  virtue  in  their  hands.  It 
lofes  its  charms  when  they  afFedl  to  embrace  it. 
Their  touch  is  that  of  the  cold  hand  of  death. 
The  moft  lovely  objedl  is  deprived  by  it  of  life  and 
beauty,  and  reduced  to  a  fhrivelled  mafs  of  inadive 
formality. 


CHAP.      iv. 

Chri/lianity  furnifjjes  motives  to  a  virtuous  life^  which 
Deifm  either  rejcBs^  or  attempts  to  undermine. 


S, 


O  long  as  our  adverfaries  profefs  a  regard 
to  virtue,  and  acknowledge  with  Lord  Bolingbrokc 
that  "  the  gofpel  is  in  all  cafes  one  continued  lefibn 
of  tlie  ftriaeft  morality  ;  of  jidlice,  of  benevolence, 
and  of  univerfal  charity,"*  they  muft  allow  thofe 

•  IVorh,  Vol.  V.  p.  188. 


^ 


Motives  to  a 


[PiRT  L 


Chap.  IV.]  Virtuous  Life, 


41 


to  be  the  beft  principles  which  fumifh  the  moft 
cffc<flual  motives  for  reducing  it  to  pradlice. 

Now  there  is  not  a  doctrine  in  the  whole  conv- 
pafs  of  Chriftlanity  but  what  is  improvable  to  this 
purpofe.  It  is  a  grand  peculiarity  of  the  gofpel, 
that  none  of  its  principles  are  merely  fpeculativc : 
each  is  pregnant  with  a  practical  ufe.  Nor  docs 
the  difcovery  of  it  require  any  extraordinary  de- 
gree of  ingenuity :  real  Chriftians,  however  weak 
as  to  their  natural  capacities,  have  always  been 
taught  by  the  gofpel  of  Chrift,  that  denying  ungodlt- 
linefsy  and  worldly  lujls,  they  jhculd  live  foherly^  right- 
eoujlyy  and  godly^  in  the  prefent  luorld. 

Ancient  philofophers  have  taught  many  things 
in  favour  of  morality,  fo  far  at  leaft  as  refpedl  juf- 
ticc  and  goodnefs  towards  our  fellow-creatures ; 
but  where  are  the  motives  by  which  the  minds  of 
the  people,  or  even  their  own  minds,  have  been 
moved  to  a  compliance  with  them  ?  They  framed 
H  curious  machine  -,  but  who  amongfl:  them  could 
difcover  a  power  to  work  it?  What  principles  have 
appeared  in  the  world  under  the  names  either  of 
philofophy  or  religion,  that  can  bear  a  comparifon 
with  the  following  r — 

Godfo  loved  the  worlds  that  he  gave  his  cnly-hegot- 
ten  Sony  that  luhojoever  htlieveth  in  him  Jhould  net  pe- 
ri/by but  have  everlujling  life^Herein  is  love  :  not 
that  ive  loved  God,  but  that  he  loved  uj^  and  fent  his 
Son  to  be  a  propitiation  for  our  fins.  Beloved y  Jf  God 
fo  loved  usy  ive  ought  alfo  to  love  one  another— Let 
all  bitternefsy  and  wrath,  and  anger,  and  clamour^ 
find  evil  fpeahingy  be  put  away  from  yoUy  with  all  ma- 
itce:  and  be  ye  kind  one  to  another,  tender-hearted,  for- 
giving one  another,  even  as  God  for  Chrif'sfike  hath 
forgiven  you  --Be  ye  followers  y  or  imitators  of  Gody  as 


dear  children  ;    and  walk  in  love,  as  Chrijl  alfo  hath 
loved  us,  and  given  himfelf  for  us,   an  offerifjg,  and  a 
facrifce  to  God  of  a  fweet-fmelling  favour — Te  are  m 
chofn  generation,   a  royal  prieflhood,  a  holy  nation,   a 
peculiar  people  ;    that  ye  fjould  Jhew  forth  the  praifet 
of  him   who   hath   called  you  out  of  darhnefs  into   his 
marvellous  light — Co77je  out  from  amongst  them,  and 
be  ye  feparate,  faith  the  Lord,   and  touch  not  the  un^ 
clean   thing,   and  I  will  receive  you  ;    and  will  be  a 
Father  unto  you,  and  ye  Jha II  be  my  fons  and  daughters y 
faith  the  Lord  Almighty,     Having  therefore  thefe  pro- 
mifes,    dearly  beloved,   let  us  cleanfe  ourfelves  from  all 
filthinefs  of  the  fefj  and  fpirit,  perfcHing  holinefs  in 
the  fear  of  God — If  there  he  therefore  any  conflation 
in  ChriJ},   if  any  comfort  of  love,   if  any  fcllcwflnp  of 
the  Spirit,  if  any  bowels  and  mercies ;  fulfil  ye  my  joy^ 
— be  of  one  accord,   of  one  mind :    let  nothing  be  done 
through  frife,  or  vain  glory,   but  in  lowlinefs  of  mind 
let   each   efleem  other  better  than  themfelves — Dearly 
beloved,  I  befeech  you  as  JI rangers  and  pilgrims,  abflain 
from  flefljjy  lujls  which  war  againji  the  foul ;   having 
your  converfation  honejl  among  the  gentiles,  that  where- 
as  they  fpeak  againJl  you  as  evil  doers,   they  meiy  by 
your  good  works  which  they  fhall  behold,  glorify  God 
in  the  day  of  vifitation — Te  are  bought  with  a  price  : 
therefore  glorify  God  in  your  body,  and  in  your  fpirit, 
which  are  God's — The  love  of  Chrijl  confraineth  us, 
becaufe  we  thus  judge,   that  if  one  died  for  all,   then 
were  all  dead :  and  that  he  died  for  all,  that  they  who 
live  Jhould  not  henceforth  live  unto  themfelves,  but  un- 
to him  who  died  for  them,   and  rofe  again —  The  day  of 
the  Lord  will  come  as  a  thief  in  the  night,  in  the  which 
the  heavens JJjall  pafs  away  with  a  great  noife,  and  the 
elements  JJjall  melt  with  fervent  heat  :   the  earth  alfoy 
and  the  works  that  are  thereiuyjhall  be  burfit  up.    Seeing 


42 


Motives  to  a 


[Part  L 


then  that  all  thefe  things  Jh all  he  dijfolved^  What  man- 
ner  of  perfons  ought  ye  to  be^  in  all  holy  converfation 
mnd  godlinefsy  looking  for ^  and  hajling  imto  the  coming 
of  the  day  of  God  ! — Hold  fajl  that  which  thou  hafl  ; 
let  no  man  take  thy  crown  ! — 51?  him  that  overccnieth 
will  I  grant  to  fit  down  with  me  in  my  throne^  even 
OS  I  alfo  overcame  y  and  am  ft  doivn  with  my  Father 
in  his  throne,* 

Thefe  are  motives  by  which  Chriftians  in  every 
age  have  been  induced  to  pra^iife  that  morality 
which  Bolingbroke,  Paine,  and  many  others,  while 
writing  again  ft  Chriftianity  have  been  compelled 
to  applaud  :  but  the  far  greater  part  of  them  are 
rejecled  by  deifts  •,  and  what  will  they  fubftitute  of 
equal  efficacy  in  their  place  ?  The  love  of  Chrifl 
conftraineth  us  ;  but  what  have  they  to  conftrain 
them  ?  Will  fclf-love,  or  the  beauty  or  utility  of 
.virtue  anfwer  the  purpofe  ?  Let  hiftory  and  obfer- 
vation  determine. 

It  may  be  alleged,  however,  that  delfts  do  not 
reject  the  whole  of  thefe  important  motives  •,  for 
that  fome  of  them  at  leaft  admit  the  doclrine  of  a 
future  lifcy  which,  with  the  acknowledgement  of 
one  living  and  true  God,  may  be  thought  fufficient 
for  all  the  purpofcs  of  morality. 

That  the  do&ine  of  a  future  life  is  of  great  im- 
portance in  the  moral  fyftem,  is  allowed  ;  but  the 
greateft  truth,  if  diftevered  from  other  truths  of 
equal  importance,  will  be  divefted  of  its  energy. 
A  hand  diftevered  from  the  body  might  as  well  be 
reprefcnted  as  fufficient  for  the  purpofes  of  labour, 

*  John,  iii.  i8.  i  John,  iii.  lo,  II.  Eph.  Iv.  31,  32.  v.  i,  a.  Pc* 
11.  9.  a  Cor.  tI.  17,  18.  vii.  i.  Phil.  ii.  r,  a,  3.  i  Pet.  ii.  11,  12. 
I  Cor.  vi.  20.   2  Cor.  v.  14,  15.   a  Pet.  iii  ic— 12.  Rev.  iii.  11,  21. 


Chap.  IV.]  Virtuous  Life.  ^^ 

as  one  or  two  unconneaed  principles  for  the  purpofc 
of  morality.      This   is  aftually  the  cafe  in  the  pre- 
fent   inftance.      The  dodrine  of  a  future  life,   as 
held  by   Chriftians,    has  ftimulated  them  to  Jabotfr 
and  fuffcr  without  intermiffion.      From  a  refpeB  to 
this  recompenfe  of  reward^    a   kingdom  has  been  rc- 
fufed,  where  the  acceptance   of  it  would  have  in- 
terfered  with  a  good  confcicnce.      Yea,  life  itfelf 
has  been  facrificed,  and  that  not  in  a  few,  but   in 
innumerable  inftances,  where  it  could  not  be  retain- 
ed  but  at  the  expence   of  truth  and  uprightnefs. 
But  is  it  thus  amongft  deifts  ?    Does  the   do<nTinc 
of  a  future  life,  as  held  by  them,  produce  any  fuch 
cfFeas  ?      When  was  it  known,   or  heard  of,   that 
they  facrificed  any  thing  for  this,  or  any  other  prin- 
ciple of  a  moral  nature  ?  Who  amongft  them  ever 
thought  of  fuch  a  thing  ;    or   who   expeded  it  at 
their  hands  } 

But  this  is  not  all :  There  is  fuch  a  connexion 
m  truth,  that  if  one  part  of  it  be  given  up,   it  will 
render  us  lefs  friendly  towards  other  parts,  and   fo 
deftroy  tlieir  efticacy.       This    alfo  is   adlually   the 
cafe  in  the  prefent  inftance.      Our  adverfaries  do 
not  cordially  embrace  even  this  truth :  but  on  the 
contrary  are  continually  undermining  it,  and  ren- 
dering it  of  no  efi^edt.      Lord  Herbert,  it  is   true, 
confidercd  it  as  an  eftbntial  article  of  natural  reli- 
gion ;  and  it  was  his  opinion  that  he  could  fcarce- 
}y  be  accounted  a  reafonable  creature  who  denied 
It :  but  this  is  far  from  being  the  cafe   with  later 
deiftical  writers  ;  the  greater  part  of  whom  either 
cieny  it,  or  reprefont  it  as  a  matter  of  doubt.    Some 
of  them  difown  every  principle  by  which  it  is  fup- 
ported,  and  others  go  fo  far  as  to  hold  it  up  to  ri- 


re 
t 
1 


44 


Motives  to  a 


[Part  I. 


I 


% 

0* 

■  tl 

if! 


aiculc,   labouring  withal  to   prove  the  hope  of  it 
nnfriendly  to  the  difinterefted  love  of  virtue. 

Volney  in  his  Law  of  Nature,  or  Catechifm  for 
French  Citizens,  fays  nothing  about  it-  Faine 
nift  touches  upon  It  in  the  outfet  of  his  Jge  of 
Reafon,  by  informing  us  that  "  He  hopes  for  hap- 
pinefs  beyond  this  life  :"  but  as  happinefs  has  its 
counterpart,  and  ftands  upon  the  general  dcarine 
of  retribution,  he  is  afraid  to  fay  he  believes  it.  It 
niuft  be  reduced  to  a  mere  matter  of  "  probabili- 
ty  "  left  the  thoughts  of  it  fhould  damp  him  m  his 
prefent   purfuits,    and   render   him   "  the    flave  of 

terror."*  ... 

Bolingbrokiy  though  he  acknowledges  its  antiqui- 
ty,  and  great  utility  in  promoting  virtue,  yet  re- 
prefents  it  as  a  "  mere  invention  of  philofophers, 
and  legiflators,"  and  as  being  "  originally  an  hy- 
«  pothefis,  and  which  may  therefore  be  a  vulgar 
«  error."  "  Reafon,"  he  fays,  "  will  neither  af- 
firm  nor  deny  a  future  ftatc."  By  this  the  reader 
might  be  led  to  expect  that  this  writer  was  neither 
for  it,  nor  againft  it  -,  yet  the  whole  of  his  reafon- 
ings  are  dircaed  to  undermine  it.f 

Humey  like  the  writer  laft  mentioned,  acknow- 
kdges  the  utility  of  the  do^rine,  but  queftions  its 
truth.  He  would  not  have  people  difabufed,  or 
delivered  from  fuch  a  prejudice,  becaufe  it  would 
free  them  fi-om  one  reftraint  upon  their  paffions. 
Any  pcrfon  who  fhould  undertake  this  work,  he 
allows,  would  be  a  bad  citizen  ;  yet  he  might  for 
ought  he  knows  be  a  good  reafoner.t 

♦  Age  of  Reafon,  Pt.  I.  p.  I.     Pt-  H-  P-  IOC,  lOI. 
f  IVofLs,  Vol.  V. 
\   Flilcfphkdl  EJay,  p.  231. 


Chap.  IV.]  Virtuous  Life.  ^- 

Shaftejbury  goes  farther  :  he  employs  all  his  wit 
and  fatire  in  endeavouring  to  raife  a  laugh  at  the 
very  idea,  reprefenting  the  heathen  world  as  very 
happy  till  Chriftianity  arofe,  and  teazed  them  about 
a  hereafter.  "  A  new  fort  of  policy,"  he  fays, 
"  which  extends  itfelf  to  another  world,  and  con- 
"  fiders  the  future  lives  and  happinefs  of  men  ra- 
"  ther  than  the  prefent,  has  made  us  leap  beyond 
"  the  bounds  of  natural  humanity,  and  out  of  a 
"  fupernatural  charity  has  taught  us  the  way  of 
"  plaguing  one  another  moft  devoutly."* 

Lord  Shaftejbury  s  wit  may  very  well  be  paiTed 
by  as   beings  what  it  is  :    it  fuffices,  In   connexion 
with  the  foregoing  quotations,  to  fliew  us  what  effi- 
cacy the  do^rine  of  a  future  life,  as  held  by  deifts, 
may  be  expeded  to  polTefs.     But  this  writer  is  not 
contented  with  raillery  ;   he   muft  alfo  attempt  to 
reafcn  againft  the  doftrine,  contending  that  it  has  a 
pernicious  influence  on  the  morals  of  men  ;  that  it 
is  a  mercenary  principle,  and  Oppofed  to  the  difin- 
terefted   Icve  of  virtue   for  its  own  fake.      «  The 
"  principle  of  felf-love,"  he  obferves,  "  which  is 
naturally  fo  prevailing  in  us,  is  improved,  and 
made  ftronger  by  the  exercife  of  the  paffions  on 
a  fubjea  of  more  extended  intereft :  and  there 
may  be  reafon  to  apprehend  that  a  temper  of  this 
^"  kind  will  extend  hfelf  through  all  the  parts  of 
"  life.      And  this  has  a  tendency  to  create  a  ftrid- 
I'  er  attention  to  felf-good  and  private  intereft,  and 
'*  muft    infenfibly   diminifh  the  affcaion  towards" 
";public  good,  or  the  intereft  of  fociety,  and  intro- 
duce a  certain  narrownefs  of  fpirit,  which  is  ob- 

•  ClaraSlcnfiicls,  Vol.  I.  p.  18. 

F 


(( 


(( 


a 


C( 


4C 


ii 


« 


'■  li 

i 


,>..r 


46 


Motives  to  a 


[Part  I. 


Chap.  IV.] 


Virtuous  Life, 


47 


«  fervable  in  the  devout  perfons  and  zealots  of  al- 
«  moft  every  religious  perluafion."*  ,,  ^    .     . 

This    objcaion,    the  reader  will  recolka,  is  in 
direa  contradiaion  to  the  principles  oi  Boln.gbroke 
and  it  may  be  added,  of  Vohey,  and  other  dciftical 
writers,  who  maintained  fdf-love  to  be  the  or.gm 
of   virtuous   aftiaion.      Some  chriftian  ^vnters    m 
anfwering   it,  have  Jiven  up  the  doarme  of  difin- 
terefted  love,  allowing  that  all  religious  afiea.on  is 
to  be  traced  to  the  love  which  we  bear  to  ourfelves 
as  its  HrfV  principle.     To  me  this  j^PP^ars  no  other 
than  betraying  the  truth,  and  ranking  Chriftianity 
^^.ith  every  fpecies  of  apoftacy,  and  falfe  religion, 
which  have  at  any  time  prevailed  in  the  world      A 
clear  idea  of  the  nature  of  felf-love,  if  I  xmftake  not, 
will  enable  us  to  determine  this  queftion  •,  and  to 
anfsvcr   the   deiiTical   objeaion  without    rendermg 
Chriftianity  a  mercenary  fyftem. 

Every  man  may  be  confidered  either  fmgly,  or 
conneaedly  -,  either  as  a  being  by  himfelf,  or  as  a 
link  in  a  certain  chain   of  beings.  Under  one  or 
other   of  thcfc  views  every  man  confiders  himielt 
while   purfuing  his  own  intereft.      If  the  former, 
this  is  to  make  himfelf  the  uUimate  end  of  his  ac 
tions,  and  to  love  all  other  beings,  created  or  un- 
created,   only  as  they  fubferve  his  intereft  or  h.s 
pleafure  :    this  is  private  fclf-love  ;    this  is  mean 
and  mercenary,  and  what  we  commonly  und.crftand 
by  the  term  >/#-/-     But  if  the  1^"-,  there  |3 
nothing  mean  or  felRih  in  it.      He  who  feeks  b. 
own   well-being    in   conncaion   with    the    general 
good,  fceks  it  as  he  ought  to  do.      No  man  is   re- 
quired dircaiy  to  oppofc  his  own  welfare,  though 

•  Ch*:rja<r>P.ks,  Vol  IT.  p.  5^- 


ill  fome  inftances  he  may  be  required  to  facrifice 
it  for  the  general  good.  Neither  is  it  neccfiary 
that  he  fliould  be  indifferent  towards  it.  Reafon, 
as  well  as  fcripture,  requires  us  to  love  ourfelves  as 
we  love  our  neighbour.  To  this  may  be  added, 
every  man  is  not  only  a  link  in  the  chain  of  intelli- 
gent beings,  and  fo  deferving  of  fome  regard  from 
himfelf,  as  well  as  from  others  ;  but  every  man's 
perfon,  family  and  connexions,  and  ftill  more  the 
concerns  of  his  foul,  are,  as  it  were,  his  own  vine- 
yard, over  the  intertfts  of  which  it  is  his  peculiar 
province  to  cxercife  a  watchful  care.  Only  let  the 
care  of  himfelf  and  his  immediate  connexions  be  in 
fubferviency  to  the  general  good,  and  there  is  no- 
thing mercenary  in  it. 

I  need  not  multiply  arguments  to  prove  that  the 
doarine  of  rewards  does  not  necefTarily  tend  to  en- 
courage a  mercenary  fpirit,  or  that  it  i:;  coniiftcnt 
with  the  difinterefted  love  of  virtue.  Lord  Shnftrf- 
hury  himfelf  has  acknowledged  this.  **  If  by  the 
hope  of  reward,"  he  fays,  **  be  underftood  the  love 
"  and  defire  of  virtuous  enjoyment,  or  of  the  very 
"  praaice  or  exercife  of  virtue  in  another  life,  the 
"  cxpeaation  or  hope  of  this  kind  is  fo  far  from 
*•  being  derogatory  to  virtue,  that  it  is  an  evidence 
"  of  our  loving  it  the  more  finccrely,  and  for  its 
"  own  fake."*  This  fingle  conceflion  contains  an 
anfwer  to  all  which  his  lordfhip  has  advanced  on 
the  fubjea  :  for  the  rewards  promifed  in  the  gofpcl 
are  all  exaaiy  of  the  defcription  which  he  mentions. 
It  is  true  they  are  often  reprefented  under  the  ima- 
ges of  earthly  things  ;  but  this  does  not  prove  that 
in  themfelves  they  are  not  pure  and  fpirilu^l.  That 

•  CharaHfnJiicty  Vol.  11.  p.  65,  66. 

F  2 


48 


Malves  to  a 


[Part  L 


Chap.  IV.] 


Virtuous  Life* 


4P 


there  is  nothing  in  them  adapted  to  gratify  a  mer- 
cenary fpirit,  the  following  obfervations  will  render- 
plain  to  the  me:ineft  capacity. 

Firft,  The  nature  of  heavenly  enjoyments  is  fuch 
as  to  admit  of  no  monopoly,  and  confequehtly  to 
leave  no  room  for  the  exercife  of  ^rrivate  fclf-lovc. 
Like  the  beams  of  the  fun,  they  are  equally  adapted 
to  give  joy  to  a  v/orld  as  to  an  individual ;  Nay,  fo 
far  is  an  increafe  in  the  number  of  the  participants 
from  diminifliing  the  quantum  of  happinefs  pofTcf- 
fcd  by  each  individual,  that  it  has  a  tendency  to  in- 
creafe if.  The  intereft  of  one  is  the  intereft  of  all} 
and  the  intereil  of  all  extends  to  every  one. 

Secondly,  The  fum  of  heavenly  enjoyments  con- 
fifts  ill  a  holy  likenefs  to  God,  and  in  the  eternal 
enjoyment  of  his  favour.*  But  holy  likenefs  to  God 
is  the  fame  thing  as  "  the  very  praclice  or  exercife 
of  virtue,'*  the  hope  of  which  Lord  Shaftcfbury  ac- 
knowledges **  is  fo  far  from  being  derogatory  to  it, 
that  it  is  an  evidence  of  our  loving  it  the  more  ^\\\- 
cerely,  and  for  its  own  fake."  And  as  to  the  en- 
joyment of  the  divine  favour,  a  proper  purfuit  of 
this  objecb,  inflead  of  being  at  variance  with  diiin- 
terefted  affection,  clearly  implies  it  :  for  no  man  can 
truly  deflre  the  favour  of  God  as  his  chief  good, 
without  a  proportionate  efteem  of  his  character,  and 
that  for  its  own  excellency.  It  is  impojQlble  that  the 
favour  of  any  being  whofe  character  we  difapprove 
fhould  be  fought  as  our  chief  good,  in  preference 
to  every  other  obje£l  in  the  univerfe.  But  a  cordial 
approbation  of  the  divine  character  is  the  fame  thing 
as  a  difinterefhed  affe<Slion  to  virtue. 

Thirdly,  The  only  method  by  which  the  rewards 

•  \  John,  iii.  2.     Rev.  xxi.  3,  4- 


of  the  gofpel  are  attainable,  faith  in  Chrift,  fecures 
the    exercife   of  difmtereftcd  and  enlarged  virtue. 
No  man  has  any  warrant  from  the  fcriptures  to  ex- 
pca  an  intereft  in  the  promifes  of  the  gofpel,  unlefs 
he  cordially  acquiefce  in  his  Mediation.   But  to  ac- 
quiefce  in  this,  is  to  acquiefce  in  the  holy  govern- 
ment of  God,  which  it  was  defigned  to  glorify;  to 
feel  and  acknowledge  that  we  deferved  to  have  been 
made  facrifices  to  divine  difpleafure-,  to  forego  all 
claim  or  hope  of  mercy  from  every  filfi{h  confide- 
ration  ;  and  to  be  wiUing  to  receive  forgivenefs  as 
an  aft  of  mere  grace,   and  along  with  the  chief  of 
fmners.   In  fine,  to  acquiefce  in  this  is  to  be  of  one 
heart  with  the  Saviour  of  finners,  which,  our  adver- 
faries  themfelves  being  judges,  is  the  fame  thing  as 
to  be  filled  with  devotednefs  to  God  and  benevo- 
lence to  men  ;   and  this,   if  any  thing  deferves  that 
name,  is  true,  difinterefted,   and  enlarged  virtue. 

It  is  very  pofllble  that  the  objeaions  which   are 
made  by  this  writer,  as  well  as  Mr.  Paine  and  others^ 
ngainft  the  doarine  of  rewards,  as  being  fervile  and 
mercenary,  may  after  all  in  reality,  be  againft  their 
counterpart.   It  does  not  appear  to  be  "  the  hope  of 
happinefs  beyond  this  life"  that  excites  their  difau ft, 
though  the  nature  of  the  Chriftian's  happinefs  might 
be  difagrceable  to  them  ;   but   the    fear  of  bein^ 
"  called  to  account  for  the  manner  in  which  they 
have  lived  in  this  world."  This  it  is  which  even  the 
daring  author  of  "The  Age  of  Reafin  cannot  endure 
to   confider  as    a   certainty,   as    the  thought  of  it 
would  render  him  "  the  flave  of  terror.""   Yet  as 
though  he  would  not  have  it  thought  that  the  dread 
of  futurity  rendered  him  afraid  of  believing  it,  he 
alledges  another  reafon  :  «  Our  belief,  on  this  prin- 
"ple,"  he  fays,  «  would  have  no   merit,  and  our 

F  3 


50 


Motives  to  a 


[Part  I. 


1 3^ 


K'il 


bcft  ad^ions  no  virtue."*  In  order  then  to  our  ac- 
tions being  virtuous,  It  is  necefTary,  it  feems,  that 
we  be  under  no  law  but  that  of  our  own  inclination ; 
and  this  will  be  loving  virtue  /or  its  oivn  fake. 
This  is  at  once  fliaking  off  the  divine  authority  ; 
which  if  it  could  be  accompliflied,  might  be  very 
agreeable  to  fome  men  -,  and  if  with  this  they  could 
get  fairly  rid  of  a  judgment  to  come,  it  might  be 
ftill  more  agreeable  :  but  alas,  if  they  fliould  be 
xniftaken  I 

It  is  a  fa<El:  that  the  pallions  of  hope  and  fear  are 
planted  in  our  nature  by  Him  who  made  us  5  and 
it  may  be  prefumed  they  are  not  planted  there  in 
vain.  The  proper  cxerciie  of  the  former  has  I  con- 
ceive been  proved  to  be  conflftent  with  the  pureft, 
and  moft  diiinterefted  love  j  and  the  fame  thing  is 
proveable  of  the  latter.  The  hope  and  fear  againft 
which  thefe  writers  declaim  are  thofe  of  a  Have  ; 
and  where  love  is  abfent,  thefe  it  is  granted  are  the 
only  effe£ls  which  the  doflrine  of  rewards  and  pun- 
ifhmcnts  will  produce.  But  even  here  they  have 
their  ufe.  Terror  is  the  grand  principle  by  which 
vicious  minds  are  kept  in  awe.  Without  this  their 
licentioufnefs  would  be  intolerable  to  fociety.  It  is 
not  howevei'  for  the  mere  purpofe  of  reftraint  that 
threatenings  are  exhibited,  but  to  exprcfs  the  dif^ 
pleafure  of  God  againfi:  all  unrighteoufnefs  and  un- 
godlinefs  of  men,  and  his  refolution  to  punifli  it. 
Some  are  hereby  taught  the  evil  of  their  ways  to  a 
good  purpofe,  and  all  are  fairly  warned,  and  their 
perfeverance  in  fin  is  rendered  inexcufable. 

Before  our  adverfaries  object  to  this,  they  fliould 
fiiew  the  impropriety  of  human  laws  being  accom* 


*  -^i'* «/"  Rf'^foriy  Part  II.  f .  ioc>  loi. 


Chap.  IV,]  Viriims  Life. 


B% 


panied  with  penalties.  Let  them  furnifh  us  with  a 
fyftem  of  government  in  which  men  may  be  guilty 
of  crimes  without  fear  of  being  called  to  account  for 
them  j  and  in  which  thofe  who  are  enemies  to  vir- 
tue are  to  be  governed  merely  by  the  love  of  it.  If 
it  be  improper  to  threaten  finners ;  it  is  improper 
to  punifli  them  ;  and  if  it  be  improper  to  punifh 
them,  it  is  improper  for  moral  government  to  be 
exercifed.  But  if  it  be  thus  in  the  government  of 
God,  there  is  no  good  reafon  to  be  given  why  it 
fliould  not  be  the  fame  in  human  governments  ; 
that  is,  there  is  no  good  reafon  why  fervants,  un- 
lefs  they  chufe  to  do  otherwife,  fliould  not  difobey 
their  mafters,  children  their  parents,  and  private 
individuals  in  a  ftate  be  continually  rifing  up  to  def^ 
troy  all  juft  authority. 

The  above  may  fuffice  to  afcertain  the  weight  of 
Lord  Shaftefburfs  objetflions  to  the  dodbine  of  re- 
wards ;  and  now  I  fliall  take  the  liberty  to  retort 
the  charge,  and  attempt  to  prove  that  the  epithets 
"  narrow  and  felfifli,"  which  he  applies  to  the 
Chriftian  fyftem,  properly  belong 'to  his  own. 

In  his  Inquiry  concernifig  Virtue^  contained  in  the 
Second  Volume  of  his  CharaElerifiicSy  though  he  al- 
lows it  to  confift  in  our  being  proportionably  affect- 
ed towards  the  whole  fyftem  to  which  we  bear  a  re- 
lation •,*  and  that  this  world  may  be  only  a  part  of 
a  more  extended  fyftem  ;f  yet  he  ftudioufly  leaves 
out  God  as  the  head  of  it.  Amongft  all  the  rela^ 
tions  which  he  enumerates,  there  is  no  mention  of 
that  between  the  creature  and  his  Creator.  His  en- 
larged and  difinterefted  fcheme  of  morality  is  at  laft 
nothing  more  than  for  a  creature  to  regard  thofe 


Page  17. 


t  p-  a<x 


5^ 


Motives  to  a 


[Part  I;. 


f  #  -' 
t*-. 


\\}i 


**  of  its  own    kind  or   fpecies."     Not  only  is    all 
gentlenefs,   kindnefs,   and    compaffion    to   inferior 
creatures  left  out,  but  the  love  of  God  is  not  in  it; 
On  the  contrary,  it   is   the  profefTed   obje6l  of  his 
Inquiry  to  prove  that  virtue,  goodnefs,  or  moral  ex- 
cellency^ may  exift  without  religion,  and  even  "  in 
an  atheift."*  In  fhort  it  is   manifefl  that  it  is   the 
love  of  God,   and  not  felf-love,   to  which  his  love 
of  virtue  y^^r  its  oivn  fake  (lands   oppofed.   That  for 
which  he  pleads  is  the  impious  fpirit  of  a  child,  who 
difregarding  his  father's  favour,  pays  no  attention 
to  his   commands,   as  his  cotnniands  ;   but  complies 
with  them  only  on  account  of  their  approving  them- 
felves  to  his  own  mind.   But  this  is  no  other  than 
felf-will,  which,  inftead  of  being  oppofed  to  felf- 
love,   is  one  of  its  genuine  exercifes. 

*'  Our  holy  religion,"  fays  this  fncering  writer, 
"  takes  but  little  notice  of  the  moft  heroic  virtues, 
*'  fuch  as  zeal  for  the  public,  and  our  country."f 
That  Chriftianity  takes  but  little  notice  of  what  is 
commonly    czUcd  pat ri^ti/my    is    admitted;   and   if 
Lord  Shaftefbury  had  been  free  from  that  "  narrow- 
nefs  of  mind"  which  it  is  his  intention  here  to  cen- 
fure ;  yea  if  he  had  only  kept  to  his  own  definition 
of  virtue,   "  A  regard  to  thofe  of  our  own  kind,  or 
fpecies,"  he  would  have  taken  as  little.   By  the  pub- 
lic good  he  evidently  means  no  more  than  the  tem- 
poral profperity  of  a  particular  country ;   which  is 
to  be  fought  at  the  expcnce  of  all  other  countries 
with  whom  it  happens,  juftly  or  unjuftly,   to  be  at 
variance.     Chriftianity,    we    acknowledge,    knows 
nothing  of  this  fpirit.   It  is  fuperior  to  it.   It  is  not 
natural  for  a  Chriftian  to  enter  into  the  antipathies^ 

•  p.  6.  t  Cbaraa.f'Jliii,  Vol.  I.  p.  98,  99. 


Chap.  V.]  Virtuous  Life. 


53 


1 


or  embroil  himfelf  in  the  contentions  of  a  nation, 
however  he  may  be  occafionally  drawn  into  them. 
His  foul  is  much  more  in  its  element  when  breath- 
ing after  the  prefent  and  fjture  happinefs  of  a  world. 
In  undertakings,  both  public  and  private,  which 
tend  to  alleviate  the  miferies,  and  enlarge  the  com- 
forts of  human  life,  Chriftians  have  ever  been  fore- 
mofl: :  and  when  they  have  conceived  themfelves 
lawfully  called  even  into  the  field  of  battle,  they 
have  not  been  wanting  in  valour.  But  the  heroifm 
to  which  they  principally  afpire  is  of  another  kind  r 
it  is  that  of  fubduing  their  own  fpirit,  doing  good 
againfl  evil,  feeking  the  prefent  and  eternal  well- 
being  of  thofe  who  hate  them,  and  laying  down 
their  lives  if  required  for  the  name  of  the  Lord 
Jefus. 

Such  is  the  "  narrow  fpirit"  of  Chriftians  ;  and 
fuch  have  been  their  **  feJfifh  purfuits."  But  thefe 
are  things  which  do  not  emblazon  their  names  in 
the  account  of  unbelievers.  The  murderers  of  man- 
kind will  be  applauded  before  them.  But  they  have 
enough  :  their  blood  is  precious  in  the  fight  of  the 
Lord,  and  their  names  are  embalmed  in  the  memo- 
ry of  the  upright. 


CHAP.      V. 

^he  lives  of  thofe  ivho  rejeEi  the  Gofpcl  will  not  bear 
a  comparifon  with  theirs  who  embrace  it. 


N, 


O  books  are  fo  plain  as  the  lives  of  men; 
no  characters  are  fo  legible  as  their  moral  conduct. 
If  the  principles  of  a  body  of  men  will  not  bear  thi& 


V 
k 


't^ 


m 


f  I 


%  ■- 


,r 


^4  Conducf  cf  Btlievet's  [PaRT  L 

criterion,  we  may  expe<n  to  hear  them  exclaim 
againfi:  it  as  unfair,  and  uncertain  ;  but  when  they 
have  faid  all,  they  will  endeavour  to  avail  them- 
felves  of  it  if  poilible.  It  is  thus  that  the  virtues  of 
idolaters  are  the  conftant  theme  of  deiftical  pane- 
gyric ;  and  all  the  corruptions,  intrigues,  perfecu- 
tions,  wars,  and  mifchiefs,  which  of  late  ages  have 
affli(5led  the  earth,  are  charged  to  the  account  of 
Chriliians.  It  is  thus  that  Chriftian  minifters,  un- 
der the  name  of  priefls,  are  defcribed  as  mercena- 
ry, defigning,  and  hypocritical ;  and  the  hves  of 
hcifloring  profligates  pralfedin  comparlfon  to  them.* 
In  fhort,  it  is  thus  that  Chriftians  are  accufed  of 
fanaticifm,  atfe(ftation,  ingratitude,  prefumptlon,  and 
almoft  every  thing  elfe  that  is  mean  and  bafe;  and 
men  are  perfuaded  to  become  delfts,  with  an  aiTur- 
ance  that  by  fo  doing  they  will  "  live  more  confid- 
ently,  and  morally,  than  by  any  other  fyftem.^f 

But  let  us  examine  whether  thcfc  reprefentations 
accord  with  fa^t.      Is  it  fa^l  that  the  ancient  philo- 
fophers  of  Greece  and  Rome  were  virtuous  charac- 
ters ?   It  is   true  that,   like  the  delfts,  they   talked 
and  wrote  much  about  virtue,  and  if  the  latter  may 
be  believed,  they  were  very   virtuous.   "  They  op- 
pofed    each  other,"   fays   Voltaire^   "   in  their  dog- 
mas ;   but  in  morality  they  were  all  agreed."   After 
loading  each  of  them  with  encomiums,  he  fums  it 
up  by  affirming,   "  There  has  been  no  phllofopher 
in  all  antiquity  who  has  not  been  defirous  of  makin^r 
men  better.":]:     This  is   a  very  favourable  report  ; 
and  if  well  founded,  the  writer  of  the  firft  chapter 

*  Humes  Epys  Moral  and  Policlcal,  EfTay  XXIV. 
t  ^g"*  of  Reafon^  Part   I.  p.  21. 
\  Ignorant  Pbihfopber^  p.  6o. 


! 


! 


Chap.  V.] 


and  Ufibelievers. 


ss 


of  the  epiftle  to  the  Romans  muft  not  only  have  dealt 
largely  in  calumny,  but  have  pofTeiTed  the  moft  con- 
fummatc  efirontery,  to  addrefs  fuch  an  epiftle  to 
the  citizens  of  Rome,  who  from  their  own  know- 
ledge muft  have  been  able  to  contradi(n:  him.  There 
are  other  reports,  however,  of  a  very  different  com- 
plexion. 

It  is  no  part  of  my  dcftgn  to  enter  minutely  into 
this  fubjedt ;  nor  is  it  necelTary.  Many  able  writers 
have  proved,  from  the  moft  authentic  fources  of 
information,  that  the  account  given  of  the  heathens 
by  the  apoftle  is  not  exaggerated.  An  cxtradl  or 
two  from  their  writings  will  be  fufficient  for  my 
purpofe. 

"  Eplcietits  bids  you  temporize^  and  worjhlp  the 
gods  lifter  the  fajhion  of  your  country.*  Pythagoras 
forbids  you  to  pray  to  God,  hecaufe  you  hioiv  Hot 
what  is  convefiient,\  Plutarch  commends  Cato  Uti- 
ccnfis  for  killing  himfelfamidftphilofophic  thoughts, 
with  refolution,  and  deliberation,  after  reading 
Plato  on  the  immortality  of  the  foul.f  Cicero  pleads 
for  felf-murder.  Herein  he  was  feconded  by  Bru- 
tusy  CaJJiusy  and  others,  who  pra(fllfed  it.  Many 
of  their  learned  men  applauded  their  opinion  and 
prafllce.  Seneca  thus  pleads  for  it :  "  If  thy  mind 
be  melancholy  and  in  mifery,  thou  mayeft  put  a 
period  to  this  wretched  condition :  wherever  thou 
^'  lookeft,  there  is  an  end  to  it.  See  that  precipice; 
there  thou  mayeft  have  liberty.  Seeft  thou  that 
fea,  that  river,  that  well  ?  Liberty  is  at  the  bot- 
*'  torn  of  It  :  that  little  tree  ?  freedom  hangs  upon 

*  EncbiriJion  Cap.  38.  paj;.  m.  s^' 
\  Dlog.   JLaertlus. 

\  Plutarch's  IJfe  of  CaiOf  near  the  end. 


{( 


(C 


(C 


cc 


h 


r 


^<.  , 


55 


ConiuEl  of  Believers  [Part  L 


Chap.  V.] 


and  Unbelievers, 


57 


*^  it :  thy  own  neck,  thy  own  throat  may  be  a  re- 
"  fuge  to  thee  from  fuch  fervitude  j  yea,  every 
"  vein  of  thy  body."* 

"  We  may  find  in  the  heathen  philofophers  cuf- 
tomary  fwearing  commended,   if  not  by  their  pre- 
cepts, yet  by  the  examples   of  their  bed  morah'fts, 
Plato^    SocrateSy    Senecdy   and    Julian   the   Emperor, 
in  whofe  works  numerous  oaths  by  Jupiter,  Hercu- 
les,  the  Sun,  Serapis,   and  the  hke,   do  occur.   In 
the  fame  manner  we  fee  the  unnptural  love  of  boys 
recommended. f  Arijhppns   maintained  that  it   ivas 
la^vful  for  a  ivife  man  to  Jleal,    commit  adultery^   and 
facrilegey   ivken   opportunity   offered ;  for  that  none  of 
thefe  aFlinnx  luere  naturally  evil,  fitting  afide  the  viiU 
gar  opinion,    which  was  introduced  into  the  world  iy 
filly  and  illiterate  people — that  a  wife  man  might  puh^ 
liclyy    without  Jhame    or  fcandaly   keep    company  with 
common  harlots y  if  his  inclinations  led  him  to  it,  "  May 
*'  not  a  beautiful  woman  be  made  ufe  of,  he  aiks, 
"  becaufe  fhe  is  fair  ;  or  a  youth  bccaufe  he  is  love- 
"   ly  ?    Certainly  they  7nay,"X 

If,  as  Voltaire  afferts,  it  was  the  defirc  of  thefe 
philofophers  to  make  men  better,  afluredly  they 
employed  very  extraordinary  means  to  accomplifh 
their  defire. 

What  are  the  lives  recorded  by  Plutarch  ?  Many 
of  them  no  doubt  entertained  a  high  fenfe  of  ho- 
nour, and  poflefTed  a  large  portion  of  patriotifm. 
But  were  either  of  thefe  morality  ?  If  by  this  term 
be  meant  fuch  difpolltions  of  the  mind  as  are  right, 

*  De  tray  Lib.  3.  Cap.  i^.  pag.  m,  319. 
t  Juvenal  Satyr  II.  Ver.  10. 
\  DIog.  Laerius,  Vol.  I.  pag.  m.  165,  166.     See  In  Millar  <  7/^- 

•f#rjr  of  the  Propagatiim  of  Chrjjii unity ^  Vol.  I.  p.  (il^(),^. 


\ 


fit,  and  amiable,  it  was  not.  Their  fenfe  of  honour 
was  not  of  that  kind  which  made  them  fcorn  to  do 
evil ;  but  like  the  falfe  honour  of  modern  daellifts, 
confilled  merely  in  a  dread  of  difgrace.     It  indu- 
ced many  of  them  to  carry  about  them  the  fatal 
means  of  felf-deftru6lIon  ;  and  rather  than  fall  into 
the  hands  of  an  adverfary,  to  make  ufe  of  them. 
And  as  to  their  patriotifm,  generally  fpeaking,,  it 
operated   not  merely   in   the  prefervation  of  tlLEir 
country,  but  in  endeavours  to  extend  and  aggran- 
dize it  at  the   expence  of  other  nations.  It  was  a 
patriotifm  inconfiftent   with  juftice,  and  good  will 
to  men.  Add    to  this,  that  fornication,  adultery, 
and  unnatural  crimes  were  common  amongft  them. 
As  to  the  moral  ftate  of  focicty  among  heathens, 
both   ancient  and  modern,  wt  may  have  occaiion 
to  confider  this  a  little  more  particularly  hereafter. 
At    prefent  I  would  inquire.    Is  it    fa<^   that  the 
perfecutions,  intrigues,  wars,  and  mifchicfs  of  late 
ages  are  to  be   charged  to  the  account  of  Chriftia- 
nity  ? 

With  regard  to perfecutiony  nothing  is  more  com- 
mon with  our  adverfaries  than  to  lay  it  wholly  at 
our  door.  They  are  continually  alledging  that  the 
heathens  all  agreed  to  tolerate  each  other  till  Chrifli- 
anity  arofe.  Thus  writes  Shaftefbury,*  Hume,t  Vol- 
taire, J  Gibbon,§  and  Paine. ||  That  the  heathens 
tolerated  each  other  before  the  introducSiion:  of 
Chriftianity,  is  allowed  ;  and  they  did  the  fame  af- 
ter it.  It  was  not  againft  each  other  that  their  en- 
raity  was  direded.  In  the  diverfity  of  their  idols, 

*   Charsacrl/lics,  Vol.  I.  p.  18. 
t   ^Jf'^y  on  Partus,  |  Igftor,  Philos.  p.  83. 

•S  Hjp.  of  De<k  Ch.  II.  p.  29.         II  Age  of  Rcafon,  Part  II.  Pref* 


58 


CondtiB  of  Believers  X^AVlT  L 


Chap.  V.J  and  U/Mii^'vers. 


S9 


Iff  ^ 


:j:^ 


and  modes  of  worfhip,  there  were  indeed  different 
adminijirationsy  but  it  was  the  fame  lord  :  whereas 
in  the  religion  of  Jefus  Chrift  there  was  nothing 
that  could  afTociate  with  heathenifm,  but  every 
thing  that  threatened  its  utter  fubveriion. 

It  is  allowed  alfo  that  individual  perfecution,  ex- 
cept in  a  few  inftances,  commenced  with  Chriftia- 
nity :  but  who  began  the  practice  ?  Was  it  Jefus 
that  perfecuted  Herod  and  Pontius  Pilate  *,  or  they 
him  ?  Did  Peter  and  James,  and  John,  and  Paul 
fet  up  for  inquifitors,  and  perfecute  the  Jews  and 
Romans  \  or  the  Jews  and  Romans  them  ?  Did 
the  primitive  Chriftians  difcover  any  difpofltion  to 
perfecute  ?  By  whom  was  Europe  deluged  with 
blood  in  ten  fucceflive  perfecutions  during  the  three 
firft  centuries  ?  Were  Chriftians  the  authors  of 
this  ?  When  the  church  had  fo  far  degenerated  as 
to  imbibe  many  of  the  principles  and  Aiperftitions 
of  the  heathen,  then  indeed  it  began  to  imitate  their 
perfecuting  fpirit ;  but  not  before.  When  Chrift's 
kingdom  was  transformed  into  a  kingdom  of  this 
world,  the  weapons  of  its  warfare  might  be  expect- 
ed to  become  carnal,  and  to  be  no  longer,  as  for- 
merly,   mighty  through  God, 

The  religious  perfecutions  among  chriftians  have 
been  compared  to  the  maflacres  attending  the  French 
Revolution  in  the  times  of  Robefpierre.  The  horrid 
barbarities  of  the  latter,  it  has  been  faid,  by  way  of 
apology,  "  have  not  even  been  equal  to  thofe  of  the 
former.'*  If  deifts  may  be  allowed  to  confound 
Chriftianity  and  Popery,  I  fhall  not  difpute  the 
juftnefs  of  the  comparifon.  There  is  no  doubt  si 
great  refemblance  between  the  papal  and  the  infidel 
fpirit  ;  or  rather  they  are  one.  Both  are  the  fpirit 
ui  this  world,  which  is  averfe  to  true  religion.  The 


i 


difference  between  them  is  but  as  that  between  the 
wolf  and  the  tiger.*  But  thofe  who  reafon  thus' 
fhould  prove  that  the  Reformers  in  religion  have  beert 
guilty  of  as  great  excefles  as  the  deiftical  Refor- 
mers in  politics.  Were  there  any  fuch  affa^na- 
tions  amongft:  the  proteftants  towards  one  another^ 
or  towards  the  papifts,  as  have  been  wantonly  com- 
mitted by  infidels  ?  It  is  true  there  were  examples 
of  perfecution  amongft  proteftants,  and  fuch  as  will 
ever  remain  a  difhonour  to  the  parties  concerned  ; 
but  thofe  which  affcCbed  the  lives  of  men  were  few 
in  number  compared  with  the  other,  a(nd  thofe  few^ 
cenfurable  as  they  are,  were  not  performed  by  alTaf- 
£nation«^ 

Mr.  p-nine  afiTrms  that  *^  all  feOs  of  Chriftians^ 
except  the  Quakers,  have  perfecuted  in  their  turn."" 
That  much  of  this  fpirit  has  prevailed  is  too  true  ^ 
but  this  affertion  is  unfounded.  I  could  name  more 
denominations  than-  one,  whofe  hands  I  believe  were 
never  ftained  with  blood,  and  whofe  avowed  prin- 
ciples have  always  been  in  favour  of  univerfal  liber« 
ty  of  confcience. 

But  let  us  inquire  into  the  principles  and  fpirit 
of  our  adverfaries  on  this  fubjeCl.  It  is  true  that 
almoft  all  their  writers  have  defended  the  caufe  of 
liberty,  and  levelled  their  cenfures  agaiiift  perfecu- 
tion. But  where  is  the  man  that  is  not  an  enemy 
to  this  practice  when  it  is  direO:ed  againft  himfelf  ? 
Have  they  difcovered  a  proper  regard  to  the  rights 
of  confcience  among  Chriftians  ?   This  is  the  quef- 

*  The  refemblance  between  Popery  and  Infidelity  is  pointed  out 
with  great  beauty  and  energy  in  a  piece  which  has  appeared  in  fomc 
of  the  periodical  publications,  entitled  ^he  progrefi  of  the  Modc-nu  in 
iito-wledge^  refmmenty  and  virtue.  See   Tieek  Ala^.  Vol.  I.  No.  V.  p.. 
34+  ^v.  Mag.  VoL  IV.  p.  40  ^ 

G  2 


60  CorduB  of  BeHevfrs  [Part  I. 

tlon.  There  may  be  individuals  among  them  who 
have  ;  but  the  generality  of  their  writers  diicover  a 
fhaaieful  partiality  in  favour  of  their  own  fide,  and 
a  contemptuous  difregard  of  all  who  have  fuffered 
for  the  name  of  Chrift.  While  they  exhibit  perfe- 
cution  in  its  defervedly  Infamous  colours,  they  as 
conflantly  hold  up  the  perlecuted,  if  found  among 
ChriftianSy  in  a  difadvantageous  point  of  view^ 
^Tr.  Hume  allows  that  "  the  perfecutions  of  Chrif- 
tians  in  the  early  ages  were  cruel ;"  but  lays  the 
blame  chiefly  on  themfclves  :*  and  all  through  hii 
Hifcry  of  England  he  palliates  the  conduit  of  the 
pcrfccutors,  and  reprefents  the  pcrfecutcd  in  an  un- 
favourable light.  The  lame  may  be  faid  of  Gibbon  in 
his  Hijhry  of  the  Decline  of  the  Roman  Empire  ;  of 
Skaftejhitry  in  his  CharaElerifiies^  and  indeed  of  the 
generality  of  deillical  writers.  Voltaire^  boafling  of 
the  wifdom  and  moderation  of  the  ancient  Romans, 
fays,  *'  they  never  perfecuted  a  iingle  philofopheF 
for  his  opinions,  from  the  time  of  Romulus  till  the 
popes  got  poiTellion  of  their  pouter."!  But  did  they 
not  perfecute  Chriftians  ?  The  millions  of  lives  that 
fell  a  facriiice  in  the  flrft  three  centuries  after  the 
Chriftian  TEra,  are  confidered  as  nothing  by  Vol- 
taire. The  benevolence  of  this  apoftle  of  dcifm  feels 
not  for  men  if  they  happen  to  be  believers  in  Chrift. 
If  an  Ariftotle,  a  Pythagoras,  or  a  Galileo  fufFer  for 
their  opinions,  they  are  "  martyrs  :"  but  if  a  million 
of  French  Proteftants  "  from  a  deiire  to  bring  back 
things  to  the  primitive  inftitutes  of  the  Church,** 
endure  the  moft  cruel  treatment,  or  quit  their  coun^ 
try  to  efcape  it,  they,  according  to  this  writer,  are 

*   B.Jjay  on  Parties  in  general. 

•[•  ignorant  FhiUfopher^  p.  82,  83. 


I' 


Chap.  V.]  and  Unbelievers, 


61 


i 


^  weak  and  obftinate  men."  Say,  reader,  are  thefe 
men  friends  to  religious  liberty  ?  What  does  all 
their  declamation  againft  perfecution  amount  to  but 
this,  that  fuch  of  them  who  refide  in  chriftianizedi 
countries  wifh  to  enjoy  their  opinions  without  be- 
ing expofed  to  it  ? 

Till  of  late,  deifts  have  been  in  the  minority  in' 
all  the  nations  of  Europe,  and  have  therefore  felt 
the  neceflity  of  a  free  enjoyment  of  opinion.  It  is- 
not  what  they  have  pleaded  under  thofe  circumftan- 
ces,  but  their  condudl  when  in  power,  that  mufl 
prove  them  friends  to  religious  liberty.  Few  men 
are  known  to  be  what  they  are  till  they  are  tried. 
They  and  Proteftant  DilTenters  have  in  fon>e  ref- 
pedls  been  in  a  fimilar  fituation.  Of  late,  each,  in- 
a  different  country,  have  become  the  majority,  and- 
the  civil  power  has  been  entrufted  in  their  hands. 
The  defcendants  of  the  Puritans  in  the  weftern 
world,  by  difpenfing  the  bleffings  of  liberty  even 
to  Epifcopalians,  by  whofe  perfecutions  their  an- 
ceftors  vrere  driven  from  their  native  fhoresj  have 
ihewn  thcmfelves  worthy  of  the  truft.  But  have 
the  deifts  acled  thus  in  France,  and  other  countries 
which  have  fallen  into  their  hands  ?  It  is  true  we' 
believe  them  to  have  been  the  inftruments  in  the 
hand  of  God  of  deftroying  the  papal  antichrift  ;  and 
in  this  view  we  rejoice  :  hmvbclt  they  meant  not 
fo.  If  we  judge  of  their  proceedings  towards  the 
Catholics  in  the  ordinary  way  of  judging  of  human 
p.iSblons,  which  undoubtedly  wc  ought,  I  fear  it  willi 
be  found  not  only  perfecuting,  but  perfidious  and 
bloody  in  the  extreme. 

I  am  not  without  hope  that  liberty  of  confcience 
will  be  preferved  in  France;  and  if  -it  fhould,  it 
will  be  feen  whether  the  fubverlion  of  the  national 

G  3 


62 


ConduH  of  Believers  [Part  F. 


Chap.  V.]  ond  Unbe^evets. 


^i 


r- 


te 


eftabllfliment  will  prove,  what  the  advifers  of  that 
meafure  without  doubt  expedled,  and  what  others 
who  abhorred  it  apprehended,  the  extindlion  of 
Chriftianity.  It  may  prove  the  reverfe,  and  ilTue  in 
things  which  will  more  than  balance  all  the  ills  at- 
tending the  Revolution.  Thefe  hopes  however  are 
not  founded  on  an  idea  of  the  juft  or  tolerant  fpirit 
of  infidelity;  but,  fo  far  as  human  motives  are  con* 
cerned,  on  that  regard  to  conjijlency  which  is  known 
to  influence  all  mankind.  If  the  leading  men  i» 
France,  after  having  fo  liberally  declaimed  againft 
perfecution,  fhould  ever  enad:  laws  in  favour  of  it, 
or  in  violation  of  the  laws  encourage  it,  they  muft 
appear  in  a  moft  difgraceful  light  in  the  opinion  of 
the  whole  civilized  world. 

Not  only  perfecution,  but  unjufl  ivarsy  intrigues ^ 
;md  other  mifchiefs,  are  placed  to  the  account  of 
Chriftianity.  That  fuch  things  have  exifted,  and 
that  men  who  are  called  Chriftians  have  been  deep- 
ly concerned  in  them,  is  true.  Wicked  men  will  adV 
wickedly  by  whatever  name  they  are  called.  Whe- 
ther thefe  things  be  fairly  attributable  to  the  Chrif- 
tian  Religion,  may  be  determined  by  a  few  plarti 
enquiries. 

Firft,  Did  thefe  evils  commence  with  Chriftiani- 
ty, or  have  they  increafed  under  its  influence  ?  Has 
not  the  world  in  every  age  with  which  hiftory  ac- 
quaints us  been  a  fcene  of  corruption,  intrigue,  tu- 
mult, and  flaughter  ?  All  that  can  with  any  face 
be  objei^ed  to  Chriftianity  is,  that  thefe  things  have 
continued  in  the  world  noHvithJlanding  its  influence; 
smd  that  they  have  been  pradlifed  in  as  great  a  de- 
gree by  men  calling  themfelves  Chriftians  as  by  any 
other  perfons. 

Secondly,   Arc  thofe  who  ordinarily  engage  in'^ 
tlicfe  pra(rticcs  real  Chriftians  \  and  do  our  advcrfa-   1^. 


ries  themfelves  account  them  fo  }  They  can  diftin- 
guifti,  when  they  pleafe,  between  fincere  and  mere- 
ly nominal  Chriftians.  They  need  not  be  told  that 
great  numbers  in  every  nation  are  of  that  religion 
which  happens  to  prevail  at  the  time  ;  or  rather 
that  they  are  of  no  religion. 

Thirdly,  Have  not  the  courts  of  princes,  not- 
withftanding  Chriftianity  may  have  been  the  profef- 
fed  religion  of  the  land,  been  generally  attended  by 
a  far  greater  proportion  of  deifts,  than  of  fcrious 
Chriftians ;  and  have  not  public  meafures  been  di- 
rected by  the  counfels  of  the  former  much  more 
than  by  thofe  of  the  latter  ?  It  is  well  known  that 
great  numbers  amongft  the  nobility  and  gentry  of 
every  nation  confider  religion  as  fuited  only  to  vul- 
gar minds  •,  and  therefore  either  wholly  abfent  them- 
felves from  worftiip,  or  attend  but  feldom,  and  then 
only  to  fave  appearances  towards  a  national  efta- 
bliftiment,  by  which  provifion  is  made  for  the  young- 
er branches  of  their  families.  In  other  words  they 
are  unbelievers.  This  is  the  defcription  of  men  by 
which  public  afi*airs  are  commonly  managed  ;  and 
to  which  the  good  or  the  evil  pertaining  to  them, 
fo  far  as  human  agency  is  concerned,  is  to  be  at- 
tributed. 

Finally,  Great  as  have  been  the  evils  abounding 
in  nations  profefling  Chriftianity,  (and  great  they 
have  been,  and  ought  greatly  to  be  deplored)  can 
unbelievers  pretend  to  have  given  us  any  hope  at 
prefent  of  the  ftatc  of  things  being  meliorated  ?  It 
is  true  they  have  talked  and  written  much  in  this 
way  ;  and  many  well-wiftiers  to  the  human  race 
have  been  difpofed  to  give  them  credit.  But  it  is  not 
words  that  will  prove  any  thing.  Have  they  done 
any  thing  that  juftifies  a  hope  of  reformation  .''  No, 


<J4 


ConduB  of  Believers  ^Part  L 


1%^     ' 


tLemfelves  muft  firft   be   reformed  ;  or  rather,  to 
ufe  an  appropriate  term  of  their  own,   regenerated. 
Far  be   it  from  me  that  in  fuch  a   caufe  as  this  I 
fliould  write  under  the  influence  of  national  preju- 
dice, or  fide  with  the  enemies  of  civil  and  religious 
freedom  :  but  I  muft  fay,  there  never  was  a  repre- 
(entation  more  neceflary  than  that  which  was  given 
in  an  addrefs  from  the  Executive  Dire(^ory  of  France 
to  the  Council  of  Five  Hundred,   about  the  begin- 
ning of  the  year    1796.   In  this  addrefs  they   "  re- 
*^   queft  the  moft  earneil   attention  of  the  Council 
**  towards  adopting  fome  meafure  for  the  regenera" 
**  t'ton  of  the  public  morals^."  This  is  the  regenera- 
tion wanted,  and  which,  having  rejected  Chriftia- 
nity,  they  may  be  ever  feeking,  but  will  never  be 
able  to  obtain.      They  may  continue  to  revolution- 
ize as  long  as  a  party  fhall  be  found  that  wifhes  for 
an  increafe  of  power,   and  perceives  an  opportuni- 
ty of  gaining  it  •,   and  every   party  in  its  turn  may 
talk  of  "  faving  liberty  :"  but  never  will  they  htfree 
indeed  until  they  are  emancipated  in  fome  good  de- 
gree from  the  dominion  of  vice  *,  and  never  will  this- 
be  effected  but  by  a  knowledge  of  evangelical  truth. 
The  friends  of  legitimate   liberty  have  deeply  to 
jegret,  that  under  that  revered  name  has  been  per- 
petrated almoft  every  fpecies  of  atrocity  :  and  that 
not  only  towards  individuals,  but  nations,  and  na- 
tions the  moft  peaceable  and  inoffenfive,  whofe  on- 
ly crime  was  that  of  being  unable  to  refift.  Liberty 
has  fufFered  more  from  the  hands  of  infidels,  amid  ft 
all  their  fuccefl!es  and  declamations,  than  from  its 
profefTed  enemies ;   and  ftill  it  bleeds  beneath  their 
wounds.   Without  entering  into  political  difputes,  I 
may  fafely  affirm,   that  if  ever  the  nations  of  the 
eai'th  be  blefled  with  equal  liberty,  it  will  be  by  the 


Chap.  V.]  *f^d  UnMievers. 


^f 


prevalence,  not  of  the  pretended  illuminations  of 
infidel  philofophy,  but  of  that  doftrine  which  teach- 
es us  to  do  unto  others  as  we  wmid  that  others  Jhould 

do  unto  us. 

Finally,  Mr.  Paine  affirms,  that  men  by  becom-' 
ing  deifts  would  "  live  more  confiftently  and  mo- 
raUy  than  by  any  other  fyftem."   As  to  living  more 
conjijlentlyy  it  is  pofllble  there  may  be  fome  truth  in 
it :  for  the  bcft  chriftians,  it  muft  be  allowed,  have 
many  imperfedions,  which  are  but  fo  many  incon-* 
fiftencies  ;  whereas  by  complying  with  this  advice, 
they  would  be  uniformly  wicked.   And  as  ta  their 
living  more  morally,  if  Mr.  Paine  could  coin  a  new 
fyftem   of  morals,  from  which  the   love  of  God 
{hould  be  excluded,  and  intemperance,  incontincn* 
cy,  pride,  profane  fwearing,  curfing,  lying,  and  hy* 
pocrify  exalted  to  the  rank  of  virtues,  he  might 
very  probably  make  good  his  afiTertion. 

Mr.  Paine  profefies  to  "  deteft  the  Bible  on  ac- 
count   of  its  obfcene  ftories,  voluptuous  debauche- 
ries, cruel  executions,  and  unrelenting  vindiaive-* 
nefs."*  That  the  Bible  relates  fuch  things,  is  true  ; 
and  every  impartial  hiftory  of  mankind  muft  do  the 
fame.  The  queftion  is.  Whether  they  be  fo  related 
as   to  leave  a  favourable   imprcfiion  of  them  upon 
the  mind  of  a  ferious  reader.  If  fo,  and  if  the  Bible 
be  that  immoral  book  which  Mr.  Paine  reprefents 
it  to  be,  how  is  it  that  the  reading  of  it  (hould 
have  reclaimed  millions  from  immorality  ?  Whether 
he  will  acknowledge  this,  or  not,  it  is  a  faft  too  no- 
torious to  be  denied  by  impartial  obfervers.     Every 
man  refiding  in  a  chriftian  country  will  acknow- 
ledge, unlefs  he  have  an  end  to  anfwcr  in  faying 

♦  A^e  of  Reaf'jti^  Part  I.  p.  12. 


il 


^  Condua  of  Believers  [Part  I. 

otherwife,  that  thofc  people  who  read  the  Bible,  be- 
lieve its   do<fbrines,  and    endeavour  to  form  their 
Kves  by  its  precepts,  are   the  moft  fober,  upright 
and  ufeful  members  of  the  community  :   and  that 
thofe  on  the  other  hand,  who  discredit  the  Bible, 
and  renounce  it  as  the  rule  of  their  lives,  are  gene^ 
rally  fpeaking,   addi^ed  to  the  gro/Teft  vices  ;   fuch 
as  profane  fwearing,  lying,  drunkennefs,  andlewd- 
ncfs.   It  IS  very  fingular,  I  repeat  it,   that  men  by 
regardmg  an  immoral  book  fhouJd  learn  to  praftife 
morality  ;  and  that  others  by  difregarding  it  fhould 
leam  the  contrary. 

How  is  it  that  in  countries  where  Chriftianit^r 
has  made   progrefs,  men  have  almoft   univerfally 
agreed  m  reckoning  a  true  Chriftian,  and  an  amia- 
We,  open,  modeft,  chafte,  confcientious,  and  bene- 
ijolent  chara^er,   as  the  fame  thing  ?   How  Is  it  al- 
io  that  to  fay  of  a  man  «  he  rejects  the  Bible,'  is 
nearly  the  fame  thing,  in  the  account  of  people  in 
general,  as  to  fay,  he  is  a  man  of  a  difToIute  life?  If 
there  were  not  a  general  connexion  between  thefe 
thmgs,   public  opinion  would  not  fo  generally  afTo- 
ciate  them.   Individuals,  and  even  parties,   may  be 
governed  by  prejudice  ;   but  public  opinion  of  eha- 
raaer  is   feldom  far  from  the  truth.   Befides,  the 
prejudices  of  merely  nominal  Chriftians,   fo  far  as 
my  obfervation  extends,   are  equally  ftrong,  if  not 
ftronger,  againft  thofe  Chriftianswhoare  diftintruifh- 
ed  by  their  devout  and  ferious  regard  to  the  Scrip, 
tures,  than  againft  profefTed  infidels.  How  is  it  then 
to  be   accounted  for   that  ahhough   they  will  call 
them    fanatics,   cnthufiafts,   and    other    unpleafant 
names,  yet  it   is  very  rare  that   they  reckon  them 
immoral  ?  If,  as  is  fometimes  the  cafe,   they  accufc 
tiiem  of  unworthy  aiotives,  and  iniinuate  that  in  fc^ 


1 


•Chap.  V.] 


and  Unhelievirs. 


(^7 


crct  they  are  as  wicked  as  others,  either  fuch  inii- 
nuations  are  not  ferioufly  believed,  or,  if  they  be, 
the  party  is  confidered  as  infincere  in  his  profeffiom 
No  man  thinks  that  genuine  Chriftianity  confifts 
with  a  wicked  life,  open  or  fecret.  But  the  ideas 
of  infidelity  and  immorality  are  aflbciated  in  the 
public  mind;  and  the  aflbciation  is  clear  and  ftrong; 
fo  much  fo,  as  to  become  a  ground  of  a£lion.  Whom 
do  men  ordinarily  choofe  for  Umpires,  Truftees, 
Guardians,  and  the  like  ?  Doubtlefs  they  endea- 
vour to  feletSt  perfons  of  intelligence  :  but  if  to  this 
be  added  chrijltan  principle^  is  it  not  of  weight  in 
thefe  cafes  ?  It  is  feldom  known,  I  believe,  but 
that  a  ferious  intelligent  Chriftian,  whofe  fituation  in 
the  world  renders  him  converfant  with  its  concerns, 
will  have  his  hands  full  of  employment.  Afk  ban- 
kers, merchants,  tradefmen,  and  others,  who  are 
frequently  looking  out  for  perfons  of  probity  whom 
they  may  place  in  (ituations  of  truft,  in  whofe 
hands  they  would  chufe  to  confide  their  property  ? 
They  might  object,  and  with  good  reafon,  to  per- 
fons whofe  religion  rendered  them  pert,  conceited, 
and  idle  ;  but  would  th-ey  not  prefer  one  who  real- 
ly makes  the  Bible  the  rule  of  his  life,  to  one  who 
profefiedly  reJ6(fts  it  ?  The  common  pra<^ice  in  thefe 
cafes  affords  a  fufiicient  anfwer. 

How  is  it  that  the  principles  and  reafonings  of 
infidels,  though  frequently  accompanied  with  great 
natural  and  acquired  abilities,  are  feldom  known  to 
make  any  impreflion  on  fober  people  .^  Is  it  not  be- 
caufethemen  and  their  communications  are  known?* 


*  It  is  fakl  of  a  tJentleman  lately  <leGeafcd,  who  was  eminent  in 
the  literary  world,  that  in  early  life  he  drank  deeply  into  the  free- 
thinking  Ichc^me.  He  and  one  of  his  companions,  of  the  fame  turn 
of  tniiidf  oftea  carried  oa  th^  coaverfatioas  in  the  hearing  of  a  reli-* 


lit 


t  ■ 


68  Con^u8  of  Unb£li€Vifs  £Part  L 

How  is  it  that  fo  much  is  made  of  the  falls  of  Noah, 
Lot,  David,  Jonah,   Peter,  and  others?  The  fame 
things  in  heathen   philofophers,  or  modern  unbe- 
Ueycrs,  would  be  pafTed  over  without  notice.      AH 
the  declamation?  of  our  adverfaries  on  thele  fubjcdls 
plainly  prove  that  fuch  inftance?  with  us  are  more 
Jingular  than  with  them.      With  us  they  are  occa- 
sional, and  afford  matter  for  deep  repentance;  with 
them  they  are  habitual,  and  furniih  employment  in 
the  work  of  pallration.     The  fpots  on  the  garments 
of  a  child  attrad  attention  ;  but  the  filthy  condition 
of  the  animal  that  wallows  in  the  mire  is  difregard- 
^,  as  being  a  thing  of  courfe. 

The  morality,  fuch  as  it  is,  which  is  found 
among  deifls,  amounts  to  nothing  more  than  a  lit- 
tle exterior  decorum.  The  criminality  oi  intention  is 
«xprefsly  difowned.*  The  great  body  of  thefe  wri- 
ters pretend  to  no  higher  motives  than  a  regard  to 
their  fafety,  inter  eft,  or  reputation.  Anions  pro- 
ceeding from  thefe  principles  muft  not  only  be  def- 
titute  of  virtue,  but  wretchedly  defedlive  as  to  their 
influence  on  the  well-being  of  fociety.  If  the  heart 
be  towards  God,  a  fober,  righteous,  and  godly  life 
becomes  a  matter  of  choice  :  but  that  which  is  per- 
formed, not  for  its  own  fake,  but  from  fear,  inter- 

gious  but  illiterate  countryman.  Tlxis  gentleman,  afterwards  be- 
coming a  ferious  Chriftian,  was  concerned  for  the  countryman,  left 
his  faith  in  the  Chriftian  Religion  fliould  have  been  Ihaken.  One  day 
|ie  took  tlie  liberty  to  aflc  him  Whether  what  had  fo  frequently  been 
advanced  in  his  hearing  had  not  j>roduced  this  eifedl  upon  him  ?  By 
no  means,  anfwered  the  countryman,  it  never  made  the  leaft  impref- 
fion  upon  me.  No  impreffion  upon  you,  faid  the  gentleman  !  Why, 
you  muft  know  that  we  had  read  and  thought  on  thefe  things  m.uch 
more  than  you  had  any  opportunity  of  doing.  O  yes,  laid  the  other,  but 
I  knew  alfo  your  manner  of  living  :  I  knew  that  to  maintain  ftich  a 
courfe  of  condud,  you  found  it  necejfary  to  renounce  Chriiliauity. 

*  Vol«ey'»  Law  of  Nature^  p.  xS. 


Chap.  V.]  and  Unhellevers. 


«9 


.cfl,  or  ambition,  will  extend  no  farther  than  the 
eye  of  man  can  follow  it.  In  domeftic  life  it  will  be 
-but  little  regarded  \  and  in  retirement  not  at  all. 
Such  in  faa  is  the  chara£ler  of  infidels.  "  Will  you 
"  dare  to  afTert,"  fays  Linguety  a  French  writer,  in 
an  addrefs  to  Foltaire,  "  that  it  is  in  philofopluc 
"  families  we  are  to  look  for  models  of  filial  ref- 
"  pe6l:,  conjugal  love,  fmcerity  in  friendiliip,  or 
**  fidelity  among  domeftlcs  ?  Were  you  difpofed  to 
do  fo,  would  not  your  own  confcience,  your  own 
experience,  fupprefs  the  faliehood,  even  before 
your  lips  could  utter  it  ?* 
"  Wherever  fociety  is  eftabliflied  there  it  is  ne- 
ceflary  to  have  religion :  for  religion,  which 
watches  over  the  crimes  that  are  fecret,  is,  in 
fa6t,  the  only  law  which  a  man  carries  about  with 
him  ;  the  only  one  which  places  the  punilhment 
at  the  fide  of  the  guilt  •,  and  which  operates  as 
forcibly  in  folitude  and  darknefs  as  in  the  broad 
and  open  face  of  day."  Would  the  reader  have 
thought  it  ?  Thefe  are  the  words  of  Voltaire  !f 

Nothing  is  more  common  than  for  deiftical  wri- 
ters to  level  their  artillery  againft  the  chrljTian  mi- 
mfry.  Under  the  appellation  oi  priejls^  they  feem 
to  think  themfelves  at  liberty  to  load  them  with 
every  fpecies  of  abufe.  That  there  are  great  num- 
bers of  worldly  men  who  have  engaged  in  the 
cliriftian  niiniflry,  as  other  worldly  men  engage  in 
other  employments,  for  the  fake  of  profit,  is  true ; 
and  where  this  is  the  cafe,  it  may  be  expected  that 
hunting,  gaming,  and  fuch  kind  of  amufements, 

•  L'ln^uet  wa«  an  admirer  of  Voltaire  ;  but  dlfapproved  of  his  op- 
pofition  to  Chriftianity.     See  his  Rcvinv  of  that  author's  Works,  p. 
264. 

f  la  3  alii  van's  Si/rv:y  of  Nature. 

H 


C( 


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r^'' 


70  Conduct  cf  Believers         [Part  I. 

will  be  their  favourite  purfuits,  while  religious  cx- 
ercifes  will  be  performed  as  a  piece  of  necelFary 
drudgery.  Where  this  is  the  cafe,  "  their  devo- 
"  tion  muft  be  feigned,  and  their  ferioufnefs  mere 
**  hypocrify  and  grimace."  But  that  this  fhould  be 
reprefented  as  a  general  cafe,  and  tL.  t  the  mlniftry 
itfelf  fhould  be  reproached  on  account  of  the  hypo- 
crify of  worldly  men  who  intrude  themfelves  into 
it,  can  only  be  owing  to  malignity.  Let  the  fullcft 
fubtra£lion  be  made  of  chara£lers  of  the  above  dc- 
fcriptlon,  and  I  appeal  to  impartial  obfervation, 
Whether  there  will  not  ftill  remain  in  only  this  par- 
ticular order  of  Chriftians,  and  at  almoft  any  period, 
a  greater  number  of  ferious,  upright,  difmterefted, 
and  benevolent  perfons,  than  could  be  found 
amongft  the  whole  body  of  delfts  in  a  fucceilion  of 
centuries. 

It  is  worthy  of  notice  that  Mr.  Hume^  in  attempt- 
ing to  plunge  chriftian  minifters  into  the  mire  of 
reproach,  Is  obliged  to  defcend  himfelf,  and  to  drag 
;all  mankind  with  him,  into  the  fame  fituation.  He 
reprefents  minifters  as  "  drawn  from  the  common 
*'  m.afs  of  mankind,  as  people  are  to  other  employ- 
**  ments  by  the  views  of  profit  •,"  and  fuggcfts  that 
therefore  they  are  obliged  on  many  ocraftons  to 
feign  more  devotion  than  they  poflefs,"  which  is 
friendly  to  hypocrify.*  The  leading  motives  of  all 
public  ofiicers,  it  feems,  is  to  aggrandize  themfelves. 
If  Mr.  Huvie  had  accepted  of  a  ftation  under  go- 
vernment, we  can  be  at  no  lofs,  therefore,  in  judg- 
ing what  would  have  been  his  predominant  princi- 
ple. How  weak  as  well  as  wicked  muft  that  man 
have  been,  who,  in  order  to  wound  the  reputation 


Chap.  V.] 


and  Unbelievers* 


71 


*i 


« 


of  one  defcrlptlon  of  men,  could  point  his  arrows 
againft  the  integrity  of  all !  But  the  world  muft  for- 
give him.  He  had  no  ill  defign  againft  them,  any 
more  than  againft  himfelf.  It  was  for  the  purpofe 
of  deftroying  thefe  Phlliftines,  that  he  has  aimed 
to  demolifti  the  temple  of  human  virtue. 

Nor  is  his  antipathy,  or  that  of  his  brethren,  at 
all  to  be  wondered  at :  Thefe  are  the  men  who  in 
every  age  have  expofcd  the  fophlftry  of  delfts,  and 
vindicated  Chrlftianity  from  their  malicious  afpcr- 
fions.  It  is  reafonable  to  fuppofe,  therefore,  that 
they  will  always  be  confidered  as  their  natural  ene- 
mies. It  is  no  more  a  matter  of  furprif;;  that  they 
fhould  be  the  objects  of  their  lnve6\ive,  than  that 
the  w^eapons  of  nightly  depredators  lliould  be  point- 
ed againft  the  watchmen,  vvhofe  bufinefs  it  is  to  de- 
tect them,   and  expofe  their  nefarious  prr-clices. 

After  all,  Mr.  Hume  pretends  to  refpecl  "  CAr- 
"  gymeny  who  are  fet  apart  by  the  lav/s  to  the  care 
**  of  ficred  matters  ,*'  and  w^ifties  to  be  underftood 
as  direcfling  his  cenfures  only  againft  pricfis^  or  thofe 
who  pretend  to  power  and  dominion,  and  to  a  fu- 
perior  fanjftity  of  chara<5ler,  diftiniSl  from  virtue 
and  good  morals.*  It  fliould  feem  then  that  they 
are  d'ljfcnting  minifters  only  that  incur  Mr.  Hume's 
difpleafure  ;  but  if,  as  he  reprefents  them,  they  be 
"  drawn  to  their  employment  by  the  views  of  pro- 
fit," they  certainly  cannot  polTefs  the  common  un- 
derftanding  of  men,  fince  they  could  fcarcely  pur- 
fue  an  occupation  lefs  likely  to  accomphfli  their  de- 
fign. The  truth  is,  Mr.  Hume  did  not  mean  to  cen- 
fure  diflenting  minifters  only ;  nor  did  he  feel  any 
refpe<St  to  clergymen  fet  apart  by  the  laws.     Thofe 


hTt^^  HI  KtUlo4uil  G''jrciS}£>-Tj  Notf. 


*  £f^yi  Mor.  and  PJit.  TS.  XII.  p.  107,  108.     Note. 

H  2 


rt 


1^- 


1i 


>j2  Conducl  of  Believers  fTART  I. 

\v'hom  he  mennt  to  fpare  were  fuch  clergymen  as 
were  men  after  his  own  heart  *,  and  the  obje£ls  of 
his  diflike  were  truly  evangelical  minifters,  whether 
churchmen  or  diflentcrs,  who  were  not  fatisfied 
with  his  kind  of  morality,  but  were  men  of  holy 
lives,  and  confequently  were  refpevS^cd  by  the  peo- 
ple. Thelc  are  the  men  againft  whom  the  enmity 
of  deifts  has  ever  been  diredled.  As  to  other  prieAs, 
they  have  no  other  difference  with  them  than  that 
of  rivalfliip,  wishing  to  polTefs  their  wealth  and  in- 
f.uence,  which  the  others  are  not  always  the  mofh 
willing  to  relinquifli.  Li  profefllng,  however,  to  "ref- 
pe«5t"  fuch  clergymen,  Mr.  Hume  only  means  to  flat- 
ter them,  and  draw  them  on  to  a  little  nearer  alliance 
with  his  views.  Rcfpea  is  excited  only  by  confiften- 
cy  of  charueler,  and  is  frequently  involuntary.  A 
cleravman  of  looie  morals  may  be  preferred,  and  his 
company  courted,  but  refpccfed  he  cannot  be. 

As  to  thofe  miniikrs  againft  whom  JMr.  Hume 
levels  his  artillery,  and  againft  whom  the  real  enmi- 
tv  of  his  partv  has  alwavs  been  dire<5led,  there  is 
not  a  body  of  men  in  the  world,  of  equal  talents 
and  Induftry,  who  receive  lefs,  if  fo  little,  for  their 
labours.  If  thofe  who  have  fo  liberally  accufed  them 
of  intercfted  motives  gained  no  more  by  their  exer- 
tions than  the  accufed,  they  would  not  be  fo  weal- 
thy as  many  of  them  are. 

Compare  the  conduct  of  the  leading  men  among 
delfts  with  that  of  the  body  of  ferious  chriftian  di- 
vines. Amidft  their  declamations  againft  prieftly 
hypocrlfy,  are  they  honeft  men.?  Where  is  their 
ingenuoufnefs  in  continually  confounding  Chriftia- 
nity  and  popery  .?  Have  thefe  workers  of  iniquity 
no  knowledge  .?  *  No,'  fay  fome,  '  they  do  not  un- 
«  derftand  the  difference  between  genuine  and  cor- 


Chap.  v.] 


and  Unbelievers. 


73 


P  TO 


I 


*  rupted  Chriftlanity.      They  have  never  had  op- 

*  portunity  of  viewing  the  religion  of  Jefus  in  its 

*  native  drefs.   It  is  popifti  fuperftition  againft  which 

*  their  efforts  are  directed.      If  they   underftood 

*  Chriftlanity  they  would  embrace  it.'  Indeed  ? 
And  was  this  the  cafe  with  Shafteft)ury,  Boling- 
broke,  Hume,  or  Gibbon  ?  or  is  this  the  cafe  with 
Paine  ?  No,  they  have  both  feen  and  hated  the  light  j 
nor  will  they  come  to  it,  left  their  deeds  fliould  be 

made  manifeft. 

It  may  be  thought,  however,  that  fome  excufe 
may  be  made  for  infidels  refiding  in  a  popifh  coun- 
try j   and  this  I  fhall  not  difpute,  as  it  refpe^ls  the 
ignorant  populace,  who  may  be   carried  away  by 
their  leaders  :  but  as  it  refpedls  the  leaders  them- 
selves,  it  is  otherwife.    The  National  Affembly  of 
France,  when  they  wiflied  to  countera6t  the  priefts, 
and  to  reject  the  adoption  of  the  Roman  Catholic 
faith  as  the  eftablilhed  Religion,   could  clearly  dif^ 
tinguifti  between  genuine  and  corrupted  Chriftlani- 
ty.* Deifts  can  diftinguifli  between  Chriftianity  and 
its  abufes,  v/hen  an  end  is  to  be  anfwered  by  it  ;. 
and  when  an  end  is  to  be  anfwered  by  it,  they  can: 
with  equal  facility  confound  them. 

"  H-erbert,  Hobbes,  Shaftefi)ury,  "Woolfton, 
"  Tindal,  Chubb,  and  Bolingbroke  are  all  guilty 
"  of  the  vile  hypocrify  of  profefting  to  love  and  re- 
verence "tllhriftianity,  while  they  are  employed  in- 
no  other  defign  than  to  deftroy  it.  Such  faithlefs 
profeffions,  fuch  grofs  violations  of  truth,  in 
Chriftians,  would  have  been  proclaimed  to  the 
univerfe  by  thefe  very  writers  as  in£imous  defer- 
tions  of  principle  and  decency.  Is  it  lefs  infamous 

*  Miraknuj .  Sj>efchf.u  Vol  11.  p.  269—274, 

H  3 


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11 


CondtiH  of  Believers  [Part  I. 

^'hom  he  meant  to  fpare  were  fuch  clergymen  as 
were  men  after  his  own  heart  ;  and  the  objedls  of 
his  diflike  were  truly  CYangelical  minifters,  whether 
churchmen  or  diflenters,  who  were  not  fatisficd 
with  his  kind  of  morality,  but  were  men  of  holy 
lives,  and  confequently  were  refpec^cd  by  the  peo- 
ple. Thefe  arc  the  men  againft  whom  the  enmity 
of  deifts  has  ever  been  direded.  As  to  other  priefts, 
they  have  no  other  difference  with  them  than  that 
of  rivalfliip,  wifhing  to  poiTefs  their  wcaUh  and  in- 
f  uence,  which  the  others  are  not  always  the  moft 
willing  to  rclinquiili.  In  profefling,  however,  to  "ref- 
pe(St"  luch  clergymen,  Mr.  Hume  only  means  to  flat- 
ter them,  and  draw  them  on  to  a  little  nearer  alliance 
with  his  views.  Rcfpca  is  excited  only  by  confiften- 
cy  of  chanitler,  and  is  frequently  involuntary.  A 
clcravm.an  of  looic  morals  may  be  preferred,  and  his 
company  courted,  but  refpe^ed  he  cannot  be. 

As  to  thofe  miniAers  againft  whom  Mr.  Hume 
levels  his  artillery,  and  againft  whom  the  real  enmi- 
ty of  his  party  has  always  been  directed,  there  is 
not  a  body  of  men  in  the  world,  of  equal  talents 
:\n-d  Induftry,  who  receive  lefs,  if  fo  little,  for  their 
labours.  If  thofe  who  have  fo  liberally  accufed  them 
of  interefted  motives  gained  no  more  by  their  exer- 
tions than  the  accufed,  they  would  not  be  fo  weal- 
thy as  many  of  them  are. 

Compare  the  conducl  of  the  leading  men  among 
dtifts  with  that  of  the  body  of  ferious  chriftian  di- 
vines. Amidfc  their  declamations  againft  prieftly 
hypocrlfy,  are  they  honeft  m.en?  Where  is  their 
ingenuoufnefs  in  continually  confounding  Chriftia- 
nity  and  popery  ?  Have  thefe  workers  of  iniquity 
no  knowledge  ?  *  No/  fay  fome,  '  they  do  not  un- 
«  derftand  the  difference  between  genuine  and  cor- 


Chap.  v.] 


and  Unbelievers. 


73 


I 


'  rupted  Chriftlanity.  They  have  never  had  op- 
'  portunity  of  viewing  the  religion  of  Jefus  in  its 

*  native  drefs.   It  is  popifh  fuperftition  againft  which 

*  their   efforts  are  dire^ed.      If  they   underftood 

*  Chriftlanity  they  would  embrace  it.'  Indeed  ? 
And  was  this  the  cafe  with  Shaftefbury,  Boling- 
broke,  Hume,  or  Gibbon  ?  or  is  this  the  cafe  with 
Paine?  No,  they  have  both  feen  and  hated  the  light  j 
nor  will  they  come  to  it,  left  their  deeds  fliould  be 
made  manifeft. 

It  may  be  thought,  however,  that  fome  excufe 
may  be  made  for  infidels  reftding  in  a  popifh  coun- 
try •,   and  this  I  fhall  not  difpute,  as  it  refpe^ls  the 
Ignorant  populace,  who  may  be   carried  away  by 
their  leaders  :  but  as  it  refpe£ls  the  leaders  them- 
felves,   it  is  otherwife.    The  National  Affcmbly  of 
France,  when  they  wiflied  to  counteradt  the  priefts, 
and  to  reje6l  the   adoption  of  the  Roman  Catholic 
faith  as  the  eftablifhed  Religion,   could  clearly  dif^ 
tinguifh  between  genuine  and  corrupted  Chriftiani- 
ly.*  Deifts  can  diftinguifli  between  Chriftianity  and 
its  abufes,  v/hen  an  end  is  to  be  anfwered  by  it  \, 
and  when  an  end  is  to  be  anfwered  by  it,  they  can: 
with  equal  facility  confound  them. 

"  H-erbert,  Hobbes,  Shaftefi)ury,  Woolfton, 
"  Tindal,  Chubb,  and  Bolingbroke  are  all  guilty 
of  the  vile  hypocrify  of  profefling  to  love  and  re- 
verence X^hriftianity,  while  they  are  employed  in 
no  other  defign  than  to  deftroy  it.  Such  faithlefs 
profeffions,  fuch  grofs  violations  of  truth,  in 
Chriftians,  would  have  been  proclaimed  to  the 
univerfe  by  thefe  very  writers  as  infamous  defer- 
tions  of  principle  and  decency.  Is  it  lefs  infamous 


*  Mhabenus.Speechn,  Vol.  11.  p.  269—274, 

H  3 


« 


ii 


U 


€< 


ti 


IS, 


«( 


'.H 


iji 


Is* 


74  Conduct  of  Believers  [Part  I. 

"  in  thcmfelves  ?  All  hypocrify  is  deteftable  •,  but 
**  I  know  of  none  fo  deteftable  as  that  which  is 
coolly  written,  with  frill  premeditation,  by  a  man 
of  talents,  afi'uming  the  character  of  a  moral  and 
religious  inftru<^er.  Truth  is  a  virtue  perfe«5tly 
defined,  mathematically  clear,  and  compleatly 
under  ftood  by  all  men  of  common  fenfe.  There 
can  be  no  baitings  between  uttering  truth  and 
fallehood,  no  doubt,  no  miftakes,  as  between 
piety  and  enthufiafm,  frugality  and  parlimony, 
generolity  and  profulion.  Tranfgrefnon  therefore 
is  always  a  known,  definite,  deliberate  villany. 
In  the  ludden  moment  of  ftrong  temptation,  in 
the  hour  of  unguarded  attack,  in  the  flutter  and 
trepidation  of  unexpecSled  alarm,  the  beft  man 
may,  perhaps,  be  furprifed  into  any  fin;  but  he 
who  can  coolly,  of  fteady  defign,  and  with  no 
unufual  impullc,  utter  fallehood,  and  vend  hy- 
pocrify, is  not  far  from  fmifhed  depravity." 
"  The  morals  of  Rochejler  and  Wharton  need  no 
"  comment.  Wooljhn  was  a  grofs  blafphemer. 
"  Blount  folicited  his  fifter-in-law  to  marry  him, 
"  and  being  refufed,  fliot  himfelf.  Tindal  was  ori- 
ginally a  proteftant,  then  turned  papift,  then  pro- 
teftant  again,  merely  to  fuit  the  times  *,  and  was 
**  at  the  fame  time  infamous  for  vice  in  general, 
**  and  the  total  want  of  principle.  He  is  faid  to 
"  have  died  with  this  prayer  in  his  mouth,  *  If 
thore  be  a  God,  I  defire  that  he  may  have  mer- 
cy on  me.*  Hobhcs  wrote  his  Leviathan  to  ferve 
the  caufe  of  Charles  I.-,  but  finding  him  fail  of 
"  fuccefs,  he  turned  it  to  the  defence  of  Cromwell, 
"  and  made  a  merit  of  this  fact  to  the  ufurper:  as 
"  Hohbes  himfelf  unblufhingly  declared  to  Lord 
"  Clareiidou.  Mcrgan  had  IK)  regard  to  truth,  as 


Chap.  V.] 


and  Unbelievers* 


rj 


iC 


c< 


(( 


(C 


<c 


(( 


<< 


(( 


a 


<i 


cc 


<( 


ti 


a 


a 


i( 


i( 


(( 


tc 


(( 


<( 


<( 


is  evident  from  his  numerous  falfifications  of 
fcripfcure,  as  well  as  from  the  vile  hypocrify  of 
profeffing  himfelf  a  Chriftian  in  thofe  very  writ- 
ings in  which  he  labours  to  deftroy  Chriftianity. 
Voltaire  in  a  Letter  now  remaining,  requefled  his 
friend  D'Alembert  to  tell  for  him  a  diredl  and 
palpable  lie,  by  denying  that  he  was  the  author 
of  the  Philofophical  Didlionary.  D'Alembert  in 
his  anfwer  informed  him  that  he  had  told  the 
lie.  Voltaire  has  indeed  exprefled  his  own  moral 
charadler  perfe<Slly  in  the  following  words,  'Mon- 
fieur  Abbe,  I  muft  be  read,  no  matter  whether 
I  am  believed  or  not.'  He  alfo  folemnly  profef- 
fed  to  believe  the  Catholic  Religion,  although  at 
^  the  fame  time  he  doubted  the  exiftence  of  a  God. 
Hume  died  as  a  fool  dieth.  The  day  before  his 
death  he  fpent  in  a  pitiful  and  afFedled  unconcern 
about  this  tremendous  fubjc£l,  playing  at  whif^, 
reading  Lucian's  Dialogues,  and  making  filly  at- 
tempts at  wit,  concerning  his  interview  with. 
Charon  the  heathen  ferry-man  of  hades."* 
Colli/iSy  though  he  had  no  belief  in  Chriftianity, 
yet  quahfied  himfelf  for  civil  office  by  partaking  of 
the  Lord's  Supper.  Shafte/hury  did  the  fame  ;  and 
the  fame  is  done  by  hundreds  of  infidels  to  this  day. 
Yet  thefe  are  the  men  who  are  continually  declaim- 
ing againft  the  hypocrify  of  priefts  !  Godwin  is  not 
only  a  lewd«  chara^er,  by  his  own  confeffion  ;  but 
the  unblufhing  advocate  of  lewdnefs.  And  as  to^ 
Painey  he  is  well  known  to  have  been  a  profane 
fwearer,  and  a  drunkard.  We  have  evidence  upon 
oath  that  "  Religion  was  his  favourite  topic  when 


*  The  two  laft  paragraphs  are  taken  from  Dr.  Divight't  excellent 
DifcourftS  on  The  nature  and  danger  of  Jnfd<l  Philojo^hy^  p.  45—47. 


76 


ConduB  of  Believers  [Part  L 


Chap.  V.] 


and  Utthel'ievers* 


77 


i 


h 


%^ 


A\ 


intoxicated;*  and,  from  the  fcurrility  of  the  per- 
formance, it  is  not  improbable  that  he  was  fre- 
quently in  this  fituation  while  writing  his  jige  of 
Reafon, 

I  fhall  conclude  this  catalogue  of  worthies  with 
a  brief  abftradl  of  the  Confefftons  of  J,  J,  Roujfeau, 
After  a  good  education,  in  the  proteftant  religion, 
he  was  put  apprentice.  Finding  his  fituation  difa- 
grecable  to  him,  he  felt  a  ftrong  propenfity  to  vice  \ 
inclining  him  to  covet,  difTemble,  lie,  and  at  length 
to  fteal  y  a  propenfity  of  which  he  was  never  able 
afterwards  to  diveft  himfelf.  "  I  have  been  a  Rogue, 
fays  he,  and  am  fo  ftill  fometimes,  for  trifles  whicli 
I  had  rather  take  than  afk  for."f 

He  abjured  the  proteftant  religion,  and  entered" 
the  hofpital  of  the  Catechumens  at  Ti/rhiy  to  be  in- 
ftru(Sled  in  that  of  the  Catholics  ;  "  For  which  in 
return,  fays  he,  I  was  to  receive  fubfiftence.  From 
this  interefted  converfion  he  adds,  nothing  remain- 
ed but  the  remembrance  of  my  liaving  been  both  a 
dupe  and  an  apoftate."J: 

After  this  he  rcflded  with  a  Madame  de  Warrens^ 
with  whom  "  he  lived  in  the  greateft  poflible  fami- 
liarity." This  lady  often  fuggefted  that  there  would- 
be  no  juftice  in  the  Supreme  Being,  fhould  he  be 
ftridtly  juft  to  us  ;  becaufe,  not  having  beftowed 
what  was  necefiary  to  render  us  efTentially  good,  it 
would  be  requiring  more  than  he  had  given.  She- 
was  neverthelefs  a  very  good  Catholic,  or  pretend- 
ed at  lead  to  be  one,  and  certainly  defired  to  be 
fuch.   If  there  had  been  no  Chriftian  morality  efta- 

•  Sec  Trial  of  7*.  Paine  at  Guild- Hall  for  a  Libily   IS^c.  p.  43. 
f   Coifjfi^nrj  London  Ed.  1 796,  VoL  I.  pp.  ja,  5$^  68. 


blifhcd,  RoufTeau  fuppofes  fhe  would  have  lived  as 
though  regulated  by  its  principles.   All  her  morali- 
ty however  was  fubordinate  to  the  principles  of  M. 
Tavely   (who  firfl  feduccd  her  from  conjugal  fideli- 
ty by  urging,   in  ctFea,  that  expofure  was  the  only 
crime)  or  rather  fhe  faw  nothing  in  religion  that 
contradidled  them.  Roufleau  was    far  enough  from 
being  of  this  opinion  ;  yet  he  confefTed  he  dared  not 
combat  the  arguments  of  the  lady :  nor  is  it  fup- 
pofcable  he  could,  as  he  appears  to  have  been  aft- 
ing  on  the  fame  principles  at  the  time.   "  Finding 
in  hery  he  adds,   all  thofe  ideas  /  had  occafion  for  to 
fecure  me  from  the  fears  of  death,  and  its  future 
confequences,  I  drew  confidence  and  fecurity  from 

this  fource."* 

The  writings  of  Port  Royal,  and  thofe  of  the 
Oratory,  made  him  half  a  Janfenill:  •,  and  notwith- 
{landing  all  his  confidence,  their  harfh  theory  fome- 
times  alarmed  him.  A  dread  of  hell,  which  till  then 
he  had  never  much  apprehended,  by  little  and  lit- 
tle difturbed  his  fecurity,  and  had  not  Madame  de 
Warrens  tranquilizcd  his  foul,  would  at  length  have 
been  too  much  for  him.  His  Confeffor  alfo,  a  Je- 
fuit,  contributed  all  in  his  power  to  keep  up  hi» 

hopes.f 

After  this  he  became  familiar  with  another  fe- 
male, There/a.  He  began  by  declaring  to  her  that 
he  would  never  either  abandon  or  marry  her.  Find- 
ing her  pregnant  with  her  firfl  child,  and  hearing 
it  obferved  in  an  eating-houfe  that  he  nvho  had  hefh 
filled  the  Foundling  Hofpital  <was  always  the  mojl  ap^ 
plaudedy  "  I  faid  to  myfelf,  quoth  he,  fince  it  is  the 
"  cuflom  of  the  country,  they  who  live  here  may 

•  Vol.  II.  pp.  88,  89,  103—106.        t  VoL  II.  p.  127. 


Ri' 


»•' 


78 


ConduB  of  Bflievers  [Part  I. 


Chap.  VI. ]  and  Unbelievers. 


7> 


!{ 


lil 


"  adopt  It.  I  cheerfully  determined  upon  it  without 
**  the  lead  fcruple ;  and  the  only  one  I  had  to  ovcr- 
"  come  was  that  of  Therefa  •,  whom,  with  the 
**  greateft  imaginable  difficulty,  I  perfuaded  to 
"  comply."  Th':  year  following  a  fimilar  inconve- 
nience was  remedied  by  the  fame  expedient  :  no 
more  reflection  on  his  part,  nor  approbation  on 
that  of  the  mother.  "  She  obliged  with  trembling. 
My  fault,  fays  he,  was  great  ;  but  it  was  an  er- 
ror."* 

He  refolved  on  fettling  at  Geneva;  and  on  going 
thither,  and  being  mortified  at  his  exclufion  from 
the  rights  of  a  citizen  by  the  profeffion  of  a  religion 
different  from  his  forefathers,  he  determined  open- 
ly to  return  to  the  latter.  "  I  thought,  fays  he, 
the  gofpel  being  the  fame  for  every  Chriflian  ; 
and  the  only  difference  m  religious  opinions  the 
refult  of  the  explanations  given  by  men  to  that 
which  they  did  not  underftand,  it  was  the'cxclu- 
^vt  right  of  the  fovereign  power  in  every  coun- 
try to  fix  the  mode  of  worfhip,  and  thefe  unin- 
telligible opinions  ;  and  that  confequently  it  was 
the  duty  of  a  citizen  to  admit  the  one,  and  con- 
form to  the  other,  in  the  manner  prefer ibed  by 
"  the  law."  Accordingly  at  Geneva  he  renounced 
popery,  f 

After  pafiing  twenty  years  with  Therefa,  he  made 
her  his  wife.   He   appears  to  have  intrigued  with  a 

Madame  de  H .    Of  his  defires  after  that  lady 

he  fays,  "  Guilty  without  remorfe,  I  foon  became 
fo  without  meafure.":(: 
Such  according  to  his  own  account  was   the  Kfc 

*  Part  II.  Vol.  I.  pp.  123,  154,  155.  183,  187,  315. 
t  Part  II.  Vol.  I.  pp.  263,  264.  I  pp.  311,  Zl^- 


«c 


ti 


€i 


ii 


€( 


i( 


n 


*( 


<( 


it 


of  uprightnefs  and  honour  which  was  to  expiate  for 
a  theft  which  he  had  committed  when  a  young  man^ 
and  laid  it  to  a  female  fervant,  by  which  fhe  loft 
her  place  and  chara<fter.*  Such  was  Rouffeau,  the 
man  whom  the  rulers  of  the  French  nation  have  de- 
lighted to  honour ;  and  who  for  writing  this  account 
had  the  vanity  and  prefumption  to  cxpedl  the  ap- 
plaufe  of  his  Creator.  "  Whenever  the  laft  trum- 
"  pet  fhall  found,  faith  he,  I  will  prefent  myfelf 
*^  before  the  fovereign  Judge,  with  this  book  in 
"  my  hand,  and  loudly  proclaim.  Thus  have  I  a£l- 
**  ed — thefe  were  my  thoughts  —fuch  was  I.  Pow- 
**  er  eternal !  Affemble  round  thy  throne  the  in- 
numerable throng  of  my  fellow-mortals.  Let 
them  liften  to  my  Confeffions,  let  them  blufh  at 
my  depravity,  let  them  tremble  at  my  fufferings, 
let  each  in  his  turn  expofe  with  equal  fincerity 
the  failings,  the  wanderings  of  his  heart ;  and 
"  if  he  dare,  aver,  I  was  better  than  that  man."f 


CHAP.      VI. 

Chrijltafiity  has  not  only  produced  good  effecls  In  thofe 
who  cordially  believe  it^  hut  has  given  to  the  morals 
of  fociety  at  large  a  totie^  which  Deifm  fo  far  as  it 
operates^  goes  to  counteracl. 


a 


a 


tc 


cc 


t< 


N, 


O  man  walks  through  life  without  a  rule 
of  fome  kind,  by  which  his  condu6l  is  dire<n:ed, 
and  his  inclinations  reftrained.  They  who  fear  not 
God  are  influenced  by  a  reg:\rd  to  the  opinions  of 


•  Vol  L  pp.  155,  160. 


f  Vol.  p.  I. 


n: 


m 


m 


N". 


So  Efecls  of  Chnjliamty  [ParT  T. 

men.  To  avoid  the  cenfure,  and  gam  the  applaufc 
of  the  public,   is  the  fummit  of  their  ambition. 

Public  opinion  has  an  influence  not  only  on  the 
xondua  of  individuals  in  a  community,  but  on  the 
•formation  of  its  laws.  Legiflators  will  not  only  con- 
form their  fyftems  to  what  the  humours  of  the  peo- 
•ple  will  bear,  but  will  themfelves  incline  to  omit 
thofe  virtues  which  are  the  moft  ungrateful,  and  to 
fpare  thofe  vices  which  are  moft  agreeable. 

Nor  is  this  all :  fo  great  is  the  influence  of  public 
opinion,  that  it  will  dircft  the  conduft  of  a  com- 
tnunity  againft  its  own  laws.  There  are  obfolete  fta- 
^utcs,  as  we  all  know,  the  breach  of  which  cannot 
be  punifhed :  and  even  ftatutes  which  are  not  obfo- 
lete,  where  they  operate  againft  this  principle,  have 
but  little  efFca-,  witnefs  the  connivance  at  the 
atrocious  praftice  of  duelling. 

Now  if  public  opinion  be  fo  potent  a  principle, 
whatever  has  a  prevailing  influence  in   forming  it, 
muft  give  a  decided  tone  to  what  are  confldered  as 
the  morals  of  a  nation.   I  fay  to  ivhat  are  confdered 
as  the  morals  of  a  nation  :  for  ftriaiy  fpeaklng,  fo 
much  of  the  love  of  God  and  man,  as  prevails  in  a 
nation,  fo   much   morality  is  there   in  it,   and   no 
more.    But  as  we  can  judge  of  love  only  by  its  ex- 
preffions,  we  call  thofe  aftions  moral,  though  it  is 
poffible  their  morality  may  be  only  counterfeit,  by 
which  the  love   of  God-and  man  is  ordinarily  ex- 
prefied.   If  we  perform  thofe  adions  which  are  the 
ordinary  exprefllons  of  love,  from  fome  other  mo- 
tive, our  good  deeds   are  thereby  rendered  evil  in 
the  fight  of  him  who  views  things  as  they  arc  : 
neverthelefs  what  we  do  may  be  equally  beneficial 
to  focietv  as  though  we  a^ed  from  the  pureft  mo- 
tive. In'this  indirca  way  Chriftianity  has  operated 


Chap.  VI.]       on  the  fate  of  Soaefy,  gx 

more  than  any  thing  that  has  been  called  by  the 
name  of  religion,  or  by  any  other  name,  towards 
meliorating  the  ftate  of  mankind. 

It  has  been  obferved,  and  with  great  propriety, 
that  in  order  to  know  what  religion  has  done  for 
an  individual,  we  muft  confider  what  he  would  hav^ 
been  without  it.  The  fame  may  be  faid  of  a  nation, 
or  of  the  world.  What  would  the  nations  of  Eu- 
rope have  been  at  this  tim.c,  if  it  had  not  been  for 
the  introdu(flion  of  Chriftianity  ?  It  cannot  reafona- 
bly  be  pretended  that  they  would  have  been  in  any 
better  fituation,  as  to  morality,  than  that  which 
they  were  in  previous  to  this  event :  for  there  is  no 
inftance  of  any  people  having  by  their  own  efforts 
emerged  from  idolatry,  and  the  immoralities  which 
attend  it.  Now  as  to  what  that  ftate  was,  fome 
notice  has  been  taken  already,  fo  far  as  relates  to 
the  principles  and  lives  of  the  old*  philofophers.  To 
this  I  fliall  add  a  brief  review  of  the  ftate  of  focie- 
ty  amongft  them. 

Great  praifes  are  bcftowed  by  Plutarch  on  the 
cuftoms  and  manners  of  the  Lacedetnoniam,  Yet  the 
fame  writer  acknowledges  that  theft  was  encourag- 
ed in  their  children  by  a  law ;  and  that  to  "  fliarp- 
cn  their  wits,  to  render  them  crafty  and  fubtle, 
and  to  train  them  up  in  all  forts  of  wiles  and 
cunning,  watchfulnefs  and  circumfpe<5lion,  where- 
by they  were  more  apt  to  ferve  them  in  their 
wars,  which  was  upon  the  matter  the  whole 
profcfiion  of  this  Commonwealth.  And  if  at  any 
time  they  were  taken  in  the  adl  of  ftealing,  they 
were  moft  certainly  puniflied  with  rods,  and  the 
penance  of  fafting ;  not  becaufc  they  cfteemed 
the  ftcalth  criminal,  but  becaufe  they  wanted 
Ikill  and  cunning  in  the  management  and  conduct 


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8t  Ef,:B!  of  Chrijllatuty  [rART  L 

«  of  it."*  Hence,  as  migbt  be  expefted,  and  as 
Herodotus  obferves,  their  aaions  were  generally 
contrary  to  their  words ;  and  there  was  no  depen- 
dance  upon  them  in  any  matter. 

As  to  their  ckq/lity,  there  were  common  baths 
in  which  the  men  and  women  bathed  together  : 
and  it  was  ordered  that  the  young  maidens  fliould 
appear  naked  in  the  public  exercifes,  as  well  as  th« 
young  men,  and  that  they  Q.ould  dance  naked  with 
thcm^at  the  folemn  feftivals  and  facrifices.  Huf- 
bands  alfo  were  allowed  to  impart  the  ufe  of  their 
wives  to  handfome  and  deferving  men,  in  order  to 
the  producing  of  healthy  and  vigorous  children  for 
th(i  Commonwealth. 

Children  which  were  deformed,  or  of  a  bad  con- 
ftltution  were  m„rd,red.  This  inhuman  cuftom 
was  common  all  over  Greece  i  fo  much  fo  that  it 
was  reckoned  a  Angular  thing  among  the  Ihebans, 
that  the  law  forbad  any  Theban  to  expofe  his  in- 
fant, under  pain  of  death.  This  praftice,  with 
that  of  procuring  aix-rtion,  were  encouraged  by 
Plato  and  Ariftotle. 

The  unnatural  /w  cf  hoys  was  fo  common  in 
Greece,  that  in  many  places  it  was  fanftioned  by 
tlie  public  laws,  of  which  Ariftotlc  gives  the  rcafon  : 
viz.  to  prcTcnt  their  having  too  many  ch.lcren. 
Ma^imus  Tyrius,  celebrates  it  as  a  moft  Angular  he- 
roic aft  of  Agef.laus,  that  being  in  love  with  a  beau- 
tiful barbarian  boy,  he  fuffered  it  to  go  no  farther 
tl»..n  looking  at  him,  and  admiring  him.  Epulcfus 
alfo  praifcs  Socrates  in  this  manner  :  Go  to  bo. 
««  crates,  and  fee  h:m  tying  by  Akibiadcs,  yet  fl.g  .t- 
"  in?  his  vouth  and  beauty.  Confidcr  what  a  vivlo- 

•  FluUrSi  Mur^lfi  Vol  L  p.  9* 


Chap.  VI.]     on  the  fate  of  Societ>^u  85 

**  ryhe  was  confcious  of  obtaining!  What  an  Olym- 
«  pic  prize  !  So  that,  by  heaven,  one  might  juftly 
"  falute  him,  Hail  incredibly  great,  univerfal  vic- 
"  tor  !"  What  an  implication  does  fuch  language 
contain  of  the  manners  of  thofe  times  f 

The  Romans  were  allowed  by  Romulus  to  deftroy 
all  their  female  children,  except  the  eldeft  :  and 
even  with  regard  to  their  male  children  if  they  were 
deformed,  or  monllrous,  he  permitted  the  parents 
to  expofe  them,  after  having  ilicwn  them  to  five  of 
their  neareft  neighbours.  Such  things  were  in  com- 
mon ufe  amongft  them,  and  v.cre  cekbratcd  upoiv 
their  theatres. 

Such  was  their  cruelty  to  their  flaves,  tliat  it  wa^ 
not  unufual  for  the  mafters  10  pat  fuch  of  than  ?i 
were  old,  fick,  and  infirm,  into  an  itUiwI  in  :hc  'H- 
ber,  where  they  left  them  to  pLrilh.  iio  tvt  UJd 
fome  of  them  carry  their  luxury  and  'u*;intonnwr>  as 
to  drown  them  in  the  rilh-p;>nJ5,  thit  they  mi:;ht 
be  devoured  by  the  llili,  to  aiiks  the  fldh  nioic  de- 
licate ! 

Gladlatory  JIjj^ws  were  coraciwn  afncnj;{l  tbcm; 
in  which  a  number  of  flavcs  were  cnf^agc*!  to  i3j»ht 
for  the  diverfion  of  the  mulritiidc,  till  each  011c  Hew 
or  was  flain  by  his  antagonift.  Of  theft:  brutiili  ex- 
ercifes the  people  were  extremely  fond  \  ctcii  i!ic 
women  ran  eagerly  after  them,  taking  plcoAirc  in 
feeinj;  the  combatants  kill  one  iinotlicr,  dcHrous  on- 
ly  that  they  fhould  fall  gentecly,  <>r  in  an  agtvwLbU; 
attitude  !  They  were  exhilVitcd  at  the  funcr;;l5  of 
great  and  rich  men,  and  on  many  other  occafiofis  : 
So  frequent  did  they  become,  that  do  war>  it  n 
faid,  caufed  fuch  fiaughter  of  mankind  as  did  ihcfe 
fports  of  pleafure,  throughout  thcfcrvcral  province* 
ef  the  Roman  empire. 

I  z 


If 


EffcS?s  of  Chnjliiinity  [^PaRT  I. 


Chap.  VI.]      on  the  JI ate  of  Society . 


8> 


That  odious  and  unnatural  vice,  which  prevailed 
aniongft  the  Greeks,  was  alfo  common  amongft  the 
Romans.  Cicero  introduces,  without  any  mark  of 
difapprobation,  Cotta,  a  man  of  the  firft  rank  and 
genius,  freely  and  familiarly  owning  to  other  Romans 
cf  the  fame  quality,  that  worfe  than  beaftly  vice  as 
pracllfed  by  himfelf,  and  quoting  the  authorities  of 
ancient  philofophcrs  in  vindication  of  it.  It  appears 
alfo  from  Seneca,  that  in  his  time  it  was  praftif* 
ed  at  Rome  openly  and  without  fliame.  He  fpcaks 
of  flocks  and  troops  of  boys,  diftinguiflicd  hj  their 
colours  and  nations,  and  that  great  care  was  ta- 
ken to  train  them  up  for  that  deteftable  employ- 
ment. 

The  religious  rites  performed  in  honour  of  Venus 
in  Cyprusy  and  at  Aphac  on  Mount  Libanus,  con- 
fined in  lewdnefs  of  the  groflcft  kinds.  The  young 
people  of  both  fcxts  crowded  from  all  parts  to  thofe 
fmks  of  pollution,  and  lilling  the  groves  and  tem- 
ples with  their  fhamelefs  practices,  committed  whore- 
dom by  thoufands,   out  of  pure  devotion. 

All  the  Babylonian  women  were  obliged  to  prof- 
titute  themfelves  once  in  their  lives,  at  the  temple 
of  Venus  or  Mylltta,  to  the  firft  man  that  afked 
them  ;  and  the  money  earned  by  this  means  was  al- 
wavs  efteemed  facred. 

Human  facrijices  were  offered  up  in  almoft:  all 
heathen  countries.  Children  were  burnt  alive  by 
their  own  parents  to  Baaly  Moloch,  and  other  dei- 
ties. The  Carthaginians,  in  times  of  public  calami- 
ty, not  only  burnt  alive  the  children  of  the  beft  fa- 
milies to  Saturn,  and  that  by  hundreds,  but  fome- 
times  facrificed  themfelves  in  the  fame  manner  in 
great  munbers.  Here  in  Britain,  and  in  Gaul,  it 
was  a  common  praiRiice  to  furround  a  man  with  ^ 


kind  of  wicker-work,  and  burn  him  to  death  in  ho- 
nour of  their  gods.* 

In  addition  to  the  above,  Mr.  Hume  has  writ- 
ten as  follows  :  "  What  cruel  tyrants  were  the  Ro- 
"  mans  over  the  world  during  the  time  of  their 
"  Commonwealth!  It  is  true  they  had  laws,  to  pre- 
"  vent  opprefilon  in  their  provincial  magiftrates  5 
"  but  Cicero  informs  us  that  the  Romans  could  not 
"  better  confult  the  intereft  of  the  provinces  than 
by  repealing  rhefe  very  laws.  For  in  that  cafe,, 
fays  he,  our  Magiftrates  having  entire  impunity 
would  plunder  no  more  than  would  fatisfy  their 
own  rapacioufnefs  -,  whereas  at  prefent  they  muft: 
alfo  fatisfy  that  of  their  judges,  and  of  all  the  great 
men  of  Rome,  of  whcfe  protection  they  ftand'- 
"  in  need." 

The  fame  writer,  who  certainly  w^as  not  preju- 
diced againil  them,  fpeaking  of  their  Common- 
wealth, in  its  more  early  times,  farther  obfervcs, 
"  The  mod  illuftrious  period  of  the  Roman  hiflo- 
"  ry,  confidered  in  a  political  view,  is  that  between 
"  the  beginning  of  the  firft,  and  end  of  the  laiT 
"  Punic  war;  yet  at  this  very  time  the  horrid 
practice  of />5//i7//V;j  was  fo  common,  that  during 
part  of  a  fcafon  a  Prjetor  puniilied  capitally  for 
this  crime  Tnhosc  three  thohfdnd  persons,  in  apart 
"  of  Italv  ;  and  found  informations  of  this  nature 
flill  multiplying  upon  him  !  So  depraved  in  pri- 
vate life,''  adds  Mr.  Hume,  "  were  that  people, 
whom  in  their  hiftory  we  fo  much  admlre."f 


(( 

(( 


*  'Ilie  authorities  on  wlLh  this  brief  ftatcnvnt  of  fads  is  founded 
may  be  ften    in  Dr.  LelnnV:  A.ivnt!ii'fes  ani  Nccpjf.ty  of  tie  Chrijl'tan 

KcvfUthn,  Vol.  II.  Part  If.    Chap.  Ill,  IV.  where  the  fubjedl  it 
mere  piiticuLrly  hiuulled.  Se.!  lIFo  D^;ftfi  li^vealaij  Vol  I.  p.  7 7,78- • 


11 


11  _. 

n-3- 


# 


<( 


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(( 


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86  ^f^^^  of  Chrifian'ity         [Part  I. 

From  the  foregoing  fa£ls  we  may  form  fome 
judgment  of  the  juftnefs  of  Mr.  Paine*s  remarks, 
"  We  know  nothing,"  fays  he,  "  of  what  the  an- 
"  cient  gentile  world  was  before  the  time  of  the 
"  Jews,  whofe  practice  has  been  to  calumniate  and 
"  blacken  the  charaaer  of  all  other  nations.— As 
far  as  we  know  to  the  contrary,  they  were  a  juft 
and  moral  people,  and  not  addi(Sted  like  the  Jews, 
"  to  cruelty  and  revenge,  but  of  whofe  profeffion 
of  faith  we  are  unacquainted.  It  appears  to  have 
"  been  their  cuftom  to  perfonify  both  virtue  and 
vice  by  ftatues  and  images,  as  is  done  now-a-days 
by  flatuary  and  painting  :  but  it  docs  not  follow 
from  this  that  they  worlhipped  them  any  more 

"  than  we  do."* 

Unlefs  heathens  before  the  time  of  the  Jews  were 
totally  different  from  what  they  were  in  all  after 
ages,  there  can  be  no  reafonable  doubt  of  their  wor- 
Ihipping  a  plurality  of  deities,  of  which  images  were 
fuppofcd  to  be  the  reprcfcntations.  INTr.  Paine  him- 
felf  allows,  and  that  in  the  fame  performance,  that 
prior  to  the  Chriftian  icra  they  were  "  Idolaters, 
and  had  twenty  or  thirty  thoufand  gods."t  Yet  by 
his  manner  of  fpeaking  in  this  place,  he  manifcftly 
wiHies  to  infmuatc,  in  behp.lf  of  all  the  heathen  na- 
tions, that  they  might  worfhip  idols  no  more  than 
we  do.  It  might  be  worth  while  for  this  writer,  me- 
thinks,  to  bt'ftow  a  little  more  attention  to  the  im- 
provement of  his  memory. 

With  refpea  to  their  being  "  jufl  and  moral  peo- 
ple,''  unlefs  they  were  extrcm.cly  different  before 
the  time  of  the  Jews  from  what  they  v/ere  in  all  after 
ages,  there  can  be  no  reafonable  doubt  of  their  be- 


*  ^s'  */  -^'■'Z'"'  ^^'  ^^*  P"  ^9'  ^^         ^  ^*^^  ^* 


Chap.  VI.]       on  the  Jlate  of  Society. 


87 


ing  what  the  facred  writers  have  reprefented  them. 
If  thofe  writers  have  faid  nothing  worfe  of  them 
than  has  been  faid  by  the  mofl  early  and  authentic 
hillorians  from  amongft  themfelves,  it  will  be  eafy 
for  an  impartial  reader  to  decide  whether  heathens 
have  been  "  calumniated  and  blackened"  by  the 
Jewifh  writers,  or  the  Jewilh  writers  by  Mr.  Paine. 

But  it  is  not  by  the  ftate  of  the  ancient  heathens 
only  that  we  difcover  the  importance  of  Chriftiani- 
ty.  A  large  part  of  the  world  is  ftill  in  the  fame 
condition  5  and  the  fame  immoralities  abound 
amongft  them  which  are  reported  to  have  abound- 
ed amongft  the  Greeks  and  Romans. 

I  am  aware  that  deiftical  writers  have  laboured 
to  hold  up  the  modern  as  well  as  the  ancient  hea- 
thens in  a  very  favourable  light.  In  various  anony- 
mous publications  much  is  faid  of  their  iimplicity 
and  virtue.  One  of  them  fuggefts,  that  the  Chinefe 
are  fo  "  fuperior  to  Chriftians  in  relation  to  moral 
"  virtues,  that  it  may  feem  neccflary  that  they 
"  fhould  fend  miflionaries  to  teach  us  the  ufe  and 
"  pra<Si:ice  of  Natural  Theology,  as  we  fend  mif- 
"  fionaries  to  them  to  teach  them  Revealed  Reli- 
*'  olon."*  Yea,  and  fome  whowifli  to  rank  as  Chrif- 
tians,  have  on  this  ground  objcdled  to  all  miffiona- 
ry  undertakings  among  the  heathen.  Let  us  exa- 
mine this  matter  a  little  clofely. 

Almoft  all  the  accounts  which  are  favourable  to 
heathen  virtue  are  either  written  by  the  adveiTaries 
of  Chriftianity,  Tind  with  a  defign  to  difparage  it  ; 
or  by  navigators,  and  travellers,  who  have  touched 
at  particular  places,  and  made  their  rcpcrte  •  word- 
ing to  the  treatment  they  have  met  with,  r<;tlicr  rhan 


Cbrijiiaitity  es  eU  as  tl'Q  Creation,  p.  36  v,  367. 


jK. 


"  ~4^t^*'iteii&l"IFt...a^  ^^  - 


.1 


i  I 


2S  Ef'^s  of  Chry}tar.::j         EPaSLT  L 

{rom  a  regard  to  univerfal  righteoufnefs.  An  au- 
thentic report  of  the  morals  of  a  people  requires  to 
be  given,  not  from  a  tranfient  vifit,  but  from  a 
continued  relidencc  amongfk  them  5  not  from  their 
occafional  treatment  of  a  ftranger,  but  from  their 
general  charader  -,  and  not  from  having  an  end  ta 
anfwer,  but  with  a  rigid  regard  to  truth. 

It  is  worthy  of  notice,  that  the  far  greater  part 
of  thefe  reprefentations   refpea  people  with  whom 
we  have  little  or  no  acquaintance  •,   and  therefore 
are  lefs  liable  to  contradiaion,  whatever  the  truth 
may  be.   As  to  China,  Hindoftan,  and  fome  other 
parts  of  the  world,  with  whofe  moral  ftate  we  have 
had  the  means  of  acquiring  fome  confiderable  de- 
gree of  knowledge,  the  praifes  beftowed  on  them 
by  our   adverfaries  have  proved   to   be  unfounded. 
From  the   accounts  of  thofe  who  have  refided   in 
China,  there   docs  not  feem  to  be  much  reafon  to 
boaft  of  their  virtue.   On  the  contrary,  their  morals 
appear  to  be  full  as  bad  as  thofe  of  the  ancient  hea- 
thens. It  is  allowed  they  take  great  care  of  their 
outward  behaviour,  more  than  perhaps  is  taken  in 
any  other  part  of  the  world  befides  ;  that  whatever 
they  do  or  fay  is  fo   contrived  that  it  may  have  a 
good  appearance,  pleafe  all,  and  offend  none  ;   and 
that  they  excel  in  outward  modeily,  gravity,  good 
words,  courtefy,  and  civility.      But   notwithiland- 
ing  this,  it  is  faid  that  the  fin  againft  nature  is  ex- 
tremely common— that  drunkenncfs  is  confidcred 
as  no  crime— that  every  one  takes  as  many  concu- 
bines as  he  can  keep-that  many  of  the  common 
people  pawn  their  wives  in  time  of  need  •,  and  Tome 
knd  them  for  a  month,  or  more  or  lefs,  acccrdmg 
as  they  agree— that   marriage  is  diiTolved  on   the 
moft  trifiing  occafions— that  fons  and  daughters  are 


Chap.  VI.]      on  the  fate  of  Society. ^ 


8f 


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(( 


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fold  whenever  their  parents  pleafe,  and  that  is  fre- 
quently— that  many  of  the  rich  as  well  as  the  poor, 
when  they  are  delivered  of  daughter.^,  fliflc  and 
kill  them — that  thofe  who  are  more  tender-hearted 
will  leave  them  under  a  vefTel,  where  they  expire 
in  great  mifery — and  finally,  that  notwithftanding 
this,  they  all,  except  the  learned,  plead  humanity 
and  companion  againft  killing  other  hving  creatures, 
thinking  it  a  cruel  thing  to  take  that  life  which  they 
cannot  give.  Montefquieu  fays,  "  The  Chinefe, 
whofe  whole  life  is  governed  by  the  eftablilhed 
rites,  are  the  moft  void  of  common  hpnefty  of 
any  people  upon  earth ;  and  that  the  laws, 
though  they  do  not  allow  them  to  rob  or  to  fpoil 
by  violence,  yet  permit  them  to  cheat  and  de- 
fraud." With  this  agrees  the  account  given  of 
them  in  Lord  Anfons  Voyages,  and  by  other  navi- 
gators, that  lying,  cheating,  ftealing,  and  all  the 
little  arts  of  chicanery  abound  amongft  them  •,  and 
that  if  you  detect  them  in  a  fraud,  they  calmly 
plead  the  cujlom  of  the  country."^  Such  are  the  people 
by  whom  we  are  to  be  taught  the  ufe  and  pradticc 
of  natural  theology ! 

If  credit  could  be  given  to  what  feme  writers 
have  advanced,  we  might  fuppofe  the  moral  philo- 
fophy  and  virtuous  condudl  of  the  Hindoos  to  be 
worthy  of  being  a  pattern  to  the  world.  The  rules 
by  which  they  govern  their  condu6l  are,  as  we  have 
been  told,  "  Not  to  tell  falfe  tales,  nor  to  utter  any 
**  thing  that  is  untrue*,  not  to  fteal  anything  from 
*'  others,  be  it  ever  fo  little ;  not  to  defraud  any 
"  by  their  cunning  in  bargains,  or  contracts  \  not 

*  See  Leland's  Ad-^antage  and  NeceJJtiy  cf  RiVilatlotty 
Vol  II.  Part  II.  Chap.  IV. 


JK. 


■>  i 


l?« 


i 


n 


m 


90 


EJcm  of  Chriftianity         [Part  L 


**  to   opprefs   any   when    they   have  power  to  do 


(( 


it. 


>»# 


u 


Very  op^oflte  accounts  however  are  given  by  nu- 
merous and  refpedlable  witnelTes,  and  who  do  not 
appear  to  have  written  under  the  influence  of  pre- 
judice.  I  fliall  fclecl  but  two  or  tlirec — 

Francis  Bcrnitr,  an  intelligent  French  Traveller, 
fpeaking  of  the  Hindoos,  fays,  "  1  know  not  whc- 
**  ther  there  be  in  the  world  a  more  covetous  and 
fordid  nation. — Tlie  Brahmins  keep  thefe  peo- 
ple in  their  errors  and  fuperilitions,  TLnd/crupk 
not  to  commit  trichs  and  v'lll antes  Jo  infamcuSy  that 
I  could  never  have  believed  them,  if  I  had  not 
made  an  ample  inquiry  into  them."f 
Governor  Holivell  thus  charaiflerizes  them  :  "  A 
race  of  people,  w^ho  from  their  infancy  are  utter 
"  Grangers  to  the  idea  of  common  fai;h  and  honef- 
"  ty." 

"  This  is  the  fituation  of  the  bulk  of  the  people 
of  Indoftan,  as  well  as  of  the  modern  Brahmins; 
amongft  the  latter,  if  we  except  one  in  a  thou- 
**  fand,  w^e  pive  them  over  meafurc." 

"  The  Gentoos  in  general  are  as  degenerate,  fu- 
perftitious,  litigious,  and  wicked  a  people,  as  any 
race  of  people  in  the  knov;n  world,  if  not  emi- 
**  nentlymore  fo,  efpecially  the  common  runof  Brah- 
*'  minsj  and  we  can  truly  aver  that  during  almoflfive 
years  that  we  prefided  in  the  Judicial  Cutchery 
Court  of  Calcutta,  never  any  murder  or  other 
atrocious  crime  came  before  us,  but  it  was  proved 
"  in  the  end  a  Brahmin  was  at  the  bottom  of  it.":): 

*   Harris's   Vojages  and  Travels^  Vol.  I.  Ch.  II.  §  xi,  xii. 

t   ^oy^g"  de  Fran9oi8  Ecmicr,  Tome  I.  p.  ijo,  163.  et  Tome 

n.  p.  iQj. 

\  Holwell's  Hj/Iqricul  Events ^  Vol  I.  p.  2,%%.  and  VoL  11.  £•  IJI* 


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cc 
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Chap.  VI.]      on  the  Jlate  of  Socu'^y, 


9^ 


Mr.  afterwards  Sir  John  ShorCy  and  Governor 
General  of  Bengal,  fpeaking  of  the  fame  people, 
fays,  "  A  man  mud  be  long  acquainted  with  them 
"  before  he  can  believe  them  capable  of  that  bare- 
"  faced  falfehood,  fervile  adulation,  and  deliberate 
'^  deception,  which  they  daily  practice. — It  is  the 
**  builnefs  of  all,  from  the  Ryott  to  the  Dewan, 
*'  to  conceal  and  deceive  ;  the  limpleft  matters  of 
**  fadl  are  defignedly  covered  with  a  veil,  through 
**  which  no  human  underftanding  can  penetrate."* 
In  perfedl  agreement  with  thefe  accounts  are 
others  which  are  conftantly  received  from  perfons 
of  obfervation  and  probity,  now  refiding  in  India. 
Of  thefe  the  following  are  extraifts —  "  hy\ng^  theft^ 
"  whoredom,  and  deceit  are  fins  for  which  the 
*'  Hindoos  are  notorious.  There  is  not  one  man  in 
a  thoufand,  w'ho  does  not  make  lying  his  con* 
ftant  praclice.  Their  thoughts  of  God  are  fo  ve- 
ry light,  that  they  only  confidcr  him  as  a  fort  of 
play-thing.  Avarice  and  fervility  are  fo  united 
in  almoft  every  individual,  that  cheating,  jug- 
gling, and  lying,  are  efteemed  no  fins  with 
them  :  and  the  bell:  among  them,  though  they 
fpeak  ever  fo  great  a  falfehood,  yet  it  is  not  con- 
fidered  as  an  evil,  unlefs  you  firft  charge  them 
to  fpeak  the  truth.  When  they  defraud  you  ever 
fo  much,  and  you  charge  them  with  it,  they 
coolly  anfwer,  //  is  the  cuflom  of  the  country P 
*'  III  England  the  poor  receive  the  benefit  of  the 
gofpel  in  being  fed  and  clothed  by  thofe  who 
*'  know  not  by  what  principles  they  are  moved. 
For  when  the  gofpel  is  generally  acknowledged 
in  a  land,   it  puts  fome  to   fear,  and  others  to 


C( 


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«c 


C( 


ii 


cc 


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ii 


cc 


C( 


cc 


cc 


C( 


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*    Pjrltjvu^ntarv   Proc::edhg^   ^goi 'J   Mr.   HnpUigs,  Appendix    to 

V«l.  II.  p.  65. 


92 


EffeEfs  of  Chrijianiij  [Part  I. 


i 


> 


fl 


«< 


<( 


*'  fhame ;  fo  that  to  relieve  their  own  fmnrt  they 
**  provide  for  the  poor:  but  here,0  miferable  ftatel 
*'  I  have  found  the  pathway  flopped  up  by  fick  and 
**  wounded  people,  perifhing  with  hunger ;  and 
**  that  in  a  populous  neighbourhood,  where  num- 
bers pafs  by,  fome  finging,  others  talking,  but 
none  fhewing  mercy ;  as  though  they  were  dy- 
•'  ing  weeds,  and  not  dying  men."* 

Comparing  thefe  accounts,  a  reader  might  be 
apt  to  fuppofe  that  the  people  muft  have  greatly 
degenerated  fincc  their  laws  were  framed  5  but  the 
truth  is,  the  laws  are  nearly  as  corrupt  as  the 
people.  Thofe  who  examine  the  Hindoo  Ccdtyf 
will  find  them  fo  ;  and  will  perceive  that  there  is 
fcarcely  a  fpecies  of  wickedncis  which  they  do  not 
tolerate,  efpecially  in  favour  of  the  Brammhans,  of 
which  order  of  men,  it  may  be  prefumed,  were  the 
firil  framers  of  the  conftitution. 

Let  the  reader  judge  from  tliis  example  of  the 
Hindoos,  what  degree  of  credit  is  due  to  anti- 
chriftian  hiftorians,  when  they  undertake  to  de- 
fcribe  the  virtues  of  heathens. 

From  this  brief  ftatcment  of  fa^s  it  is  not  %rery 
diflicult  to  perceive  fomewhat  of  that  which  Chrif- 
tianity  has  accomplilhed  with  regard  to  the  gene- 
ral (late  of  focicty.  It  is  by  no  means  denied  that 
the  natural  difpoiitlons  of  heathens,  as  well  M 
other  men,  arc  various.  The  Scriptures  ihcmfclvcs 
record  inftanccs  of  their  amiable  deportment  to- 
wards  their  fellow  creatures. |      Neither  is  it  dc- 

•   Pfrkdical  AetcunU  of  the  BapUfi  Mijlcn,  No.  II.  p.  1%^,  No,  III. 
p.  191,  230.     No.  IV.  p.  191. 

f  Tranilatcd  from  the  Shanfcrlt,  and  pubUnicU  in  X?;^. 

\  Gen.  XXIII. 


Chap.  VI.]       en  thejlate  of  Society,  gn 

nied  that  tliere  are  chara(flers  in  chriftianized  na- 
tions, and  that  in  great  numbers,  whofe  wickcdnefs 
cannot  be  exceeded,  nor  equalled,  by  any  who  arc 
deftitute  of  their  advantages.  There  is  no  doubt 
but  that  the  general  moral  character  of  heathens 
is  far  lefs  atrocious  than  that  of  deifts,  who  rejed 
the  light  of  Revelation,  and  of  muhitudes  of  no- 
minal Chriftians  who  abufe  it.  The  ftate  of  both 
thefe  defcriptions  of  men  with  refpe^t  to  unen- 
lightened pagans,  is  as  that  of  Chorazin  and  Beth- 
faida  with  refpedt  to  Sodom  and  Gomorrah. 

But  that  for  which  I  contend  is  the  effeiH:  of 
Chriftianity  upon  the  general  Jlate  of  foclety.      It  is 
an   indifputable   fa^l,    that    it   has   banifhed   grofs 
idolatry  from  every  nation  in  Europe.     It  j$  grant- 
ed that  where  whole  nations  were  concerned^  thif 
effea  might  be  at  firft  accomplifhcd,  not  by  pwfua- 
fion,  but  by  force  of  arms.     In  this  manner  mafiy 
Icgiflators  of  former  times  thought  they  did  Go:! 
fervice.      But  whatever  were  the  means  by  which 
the  worfliip  of  the  one  living  ami  tmc  God  was 
at  firft  introduced,  it  is  a  £»a  that  the  principle 
is  now  fo  fully  cftablllhed   in   the  minds  ntid  con- 
fcienccs  of  men,  that  there  needs  no  force  to  pre- 
vent  the  return  of  the  old  f.        .  of  polythcifm. 
There  needs  no  greater  proof  of  this  than  has  been 
afforded  by  unbelievers  of  a  neighbouring  iiaikuu 
Such  evidently  has  been  their  predllcaion  for  pa- 
gan manners,  that,  if  the  llglit  that  i$  gone  abroftd 
amongd  mankind  permitted  it,  they  would  at  once 
have  pliu^gcd  into  grofs  idolatry,  as  into  their  na- 
tivc  clement.     But  this  is  rendered  morally  impoT- 
fible.     They  muft  be  ihcifts  or  athcifts ;  polythcifts 
tliey  cannot  be. 

By  accounts  which  from  time  to  time  have  been 

K 


Hr 


fcii 


^  Efcas  of  Chri/ianity  [ParT  I. 

received,  it  appears  that  the  prevailing  party  in 
France  have  not  only  laboured  to  eradicate  every 
principle  of  Chriftianity,  but,  in  one  inftance,  ac- 
tually made  the  experiment  for  reftoring  fomething 
like  the  old  idolatry.  A  refpeaable  Magiftrate  of 
the  United  States,*  in  his  Addrefs  to  the  Grand 
Jury  in  Luzerne  County,  has  ftated  a  few  of  thefc 
fa(Sts  to  the  public. 

"  IniideUty,   fays  he,   having  got   poflefTion  of 
"  the  power  of  the  State,  every  nerve  was  exerted 
«  to  efface  from  the  mind  all  ideas  of  religion  and 
«  morality.      The  do(Strine   of  the  immortality  of 
**  the  foul,   or  a  future  ftate  of  rewards   and  pu- 
nKhments,  fo  eflential  to  the  prefervation  of  or- 
der in  fociety,  and  to  the  prevention  of  crimes, 
was  publicly  ridiculed,  and  the  people  taught  to 
believe  that  death  was  an  everlafliing  fleep." 
"  They  ordered  the  words  *  Temple  of  E-eafon' 
"  to  be  infcribed  on  the  churches  in  contempt  of 
"  the  do6lrinc  of  Revelation.      Atheiftical  and  li- 
"  centious  Homilies   have  been   publifhed  in   the 
"  churches  inftead  of  the  old  fcrvice,  and  a  ludi- 
«*  crous  imitation  of  the  Greek  mythology  exhibit- 
«*  ed  under  the  title  of  *  The  Religion  of  Reafon.* 
"  Nav,  they  have  gone  fo  far  as  to  drefs  up  a  com- 
"  mo'n   ftrumpet  with  the  mofl:  fantaftic  decora- 
"  tions,    whom  they  blaiphemoufly    ftyled   *  The 
"  Goddefs  of  Reafon,'   and  who  was  carried   to 
"  church  on  the  flioulders  of  fome  Jacobins  felet^- 
**  ed  for  the   purpofe,   efcorted   by  the  National 
•^  Guards  and  the  conftltuted  authorities.      When 
"  they  got  to  the  church,  the  ftrumpet  was  placed 
«  on  the  altar  eredled  for  the  purpofe,  and  ha- 

'  *  Judge  Riifh.  * 


C  H  A  P .  VI. ]       on  thefixite  of  Society, 


9S 


C( 


u 


€1 


U 


rangued  the  people,  who  in  return  profefled  the 
deepeft  adoration  to  her,  and  fung  the  Carviag- 
"  tiole  and  other  fongs,  by  way  of  worfhipping  her, 
"  This  horrid  fcene — almoft  too  horrid  to  relate — 
was  concluded  by  burning  the  prayer-book,  con- 
feffional,  and  every  thing  appropriated  to  the 
ufe  of  public  worfhip ;  numbers  in  the  mean 
"  time  danced  round  the  flames  with  every  ap- 
"  pearance  of  frantic  and  infernal  mirth." 

Thefe  things  fufficiently  exprefs  the  inclinations 
of  the  parties  concerned,  and  what  kind  of  blef- 
fings  the  world  is  to  expedt  from  Atheiftical  phi- 
lofophy  j  but  all  attempts  of  this  kind  are  vain. 
The  minds  of  men  throughout  Europe,  if  I  may 
for  once  ufe  a  cant  term  of  their  own,  are  too  en^ 
lightened  to  ftoop  to  the  praftice  of  fuch  fooleries. 
We  have  a  gentleman  in  our  own  country  who 
appears  to  be  a  fincere  devotee  to  the  pagan  wor- 
fhip,  and  who  it  feems  would  willi  to  ijitroduce  it; 
but  as  far  as  I  can  learn,  all  the  fuccefs  which  he  has 
met  with,  is  to  have  obtained  from  the  public  the 
honourable  appellation  of  the  gentile  prlejf. 

Whatever  we  are,  and  whatever  we  may  be, 
grofs  idolatry  I  prefume  may  be  confidered  as  ba- 
niflied  from  Europe  j  and  thanks  be  to  God,  a 
number  of  its  attendant  abominations,  with  various 
^ther  immoral  cuftoms  of  the  heathen,  are  in  a 
good  meafure  banifhed  with  it.  V/c  have  no  hu- 
man facrifices  ;  no  gladiatory  combats  ;  no  public 
indecencies  between  the  fexes ;  no  law  that  re- 
quires proftitution  ;  no  plurality  or  community  of 
wives  ;  no  diilblving  of  marriages  on  trifling  occa- 
fions  ;  nor  any  legal  murdering  of  children,  or  of 
the  aged  and  infirm.  If  unnatural  crimes  be  com- 
mitted amongft  us,   they  are  not  common  5   much 

Kz 


^|ggll!^WggBii|gi4M»li"i|)*»)^^'''i^^  -T'-'^fe'sr-se^  'lt¥S.*^i*dMs«  ri 


■"■'«nr-'s^aafeSs«!Wt»*iil6U:J'^ 


96 


EffeEls  of  Chnfianit^  [P  A  R  T  L 


iK 


IK 


I? 


Illiill 


lefs  are  they  tolerated  by  the  laws  or  countenanced 
by  public  opinion.  On  the  contrary,  the  odium 
which  follows  fuch  practices  is  fufficient  to  ilamp 
with  perpetual  infamy  the  lirtl  character  in  the 
land.  Rapes,  incefts,  and  adulteries,  are  not  only 
puniihable  by  law,  but  odious  in  the  cftlmation  of 
the  public.  It  is  with  us,  at  leaft  In  a  conGdera- 
-bie  degree,  as  it  was  in  Judea,  where  he  that  was 
guilty  of  fuch  vices  was  confidercd  as  a  fool  in  If 
raeL  The  fame,  in  lefs  degrees,  may  be  fa  Id  of 
fornication,  drunkcnnefs,  lying,  theft,  fraud,  and 
cruelty  *,  no  one  can  live  in  the  known  practice  of 
thefe  vices,  and  retain  his  character.  It  cannot  be 
pleaded  in  cxcufe  with  us,  as  it  is  in  China,  Ilin- 
doftan,   and  Otaheite,   that   such    things   are 

THE    CUSTOM    OF    THE    COUNTRY. 

We  freely  acknowledge  that  if  we  turn  our  eyes 
wpon  the  great  evils  which  ftill  cxiit,  even  in  thofe 
nations  where  Cbriftianlty  has  had  the  greateft  in- 
fluence, we  iind  abundant  reafon  for  lamentation  : 
but  while  we  lament  the  evil,  there  is  no  reafon 
that  we  (liould  overlook  the  good.  Comparing  our 
ftatc  with  that  of  former  times,  we  cannot  but 
with  thankfulncfs  acknowledge,  What  hath  God 
wrought ! 

I  can  conceive  of  but  one  queftlon  that  can  have 
^ny  tendency  to  v;eaken  the  argument  arifing  from 
the  foregoing  fa^fts  j  viz.  Are  they  the  cffeBs  of  Chrif 
tiantty  F  If  they  be  not,  and  can  be  fairly  account- 
ed for  on  other  principles,  the  argument  falls  to  the 
ground  :  but  if  they  be,  though.  Shaftesbury  fati- 
rize,  Hume  doubt,  Voltaire  laugh,  Gibbon  infinu- 
ate,  and  Paine  pour  forth  fcurrility  like  a  torrent, 
yet  honeft  men  will  fay,  An  evil  tree  bringeth  not 


Chap.  VI.]      on  the  fate  of  Society.  ^y 

forth  good  fruit :   If  this  religion  were  not  of  Gody  it 
could  do  nothing. 

If  there  be  any  adequate  caufe  diftinift  from 
Chrhtianity  to  which  thefe  elJcc^s  may  be  afcribed, 
it  becomes  our  adverfaries  to  ftate  it.  Meanwhile,  I 
may  obferve.  They  are  not  afcribable  to  any  thing 
befides  Chriftianity  that  has  borne  the  name  of  Re>- 
ligion.  As  to  that  of  the  ancient  heathens,  it  had 
no  manner  of  relation  to  morality.  The  priefts,  as 
Dr.  Leland  has  proved,  "  made  it  not  their  bufi- 
nefs  to  teach  men  virtue."* 

It  is  the  fame  with  modern  heathens.  Their  re- 
ligion has  nothing  of  morality  pertaining  to  it.  They 
perform' a  round  of  fuperftitious  obilrvances  v.^hich 
produce  no  good  effea  whatever  upon  their  lives.- 
What  they  were  yefterday,  they  are  to-day,  no  man 
repenteth  himfclf  of  his  wickednefs,  faying.    What 
have  I  done !  Nor  is  it  materially  different  with  Ma-- 
homedans.  Their  religion,  though  it  includes  the 
acknowledgment  of  one  living  and  true  God,  yet,, 
rejeaing  the   Meffiah  as  the  Son  of  God,   and  at' 
taching  them   to  a  bloody  and  lafcivious  impoftor, 
produces   no   good    cffca  upon  their  morals,   but 
leaves  them  under  the  dominion  of  barbarity  and 
voluptuoufnefs.      In   fhort  there  is  no  religion  but 
that  of  Jefus  Chrift  thfit  fo  njuch  as  profcfTcs  to  hkfs 
men  by  turning  them  from  their  iniquities,. 

Neither  can  thefe  cficas  be  attributed  to  phikf^^ 
phy,  A  few  great  minds  defpifed  the  idolatries  'of 
their  countrymen  ;  but  they  did  not  reform  them  : 
and  no  wonder,  for  they  praftifed  what  they  them- 
fflves  defpifed.  Nor  did  all  their  harangues  in  favour 
of  virtue  produce  any  fubftantial  effea,  either  on 

♦  Advantag:  and  Xicrjfh  of  Revelation^  Vol.  II.  p.  38^-. 

K  3 


wsa!i»««wiw!W''ffi'  sss'  if«?»sw^«»««»>»%'*<»«"**'-*** 


98 


EffeEis  of  ChnflanUy       [Part  L 


Chap.  VI.]      on  the  Jlate  of  Society. 


99 


w 


ft- 

Kir 


■4 


themfelves  or  others.  The  heathen  nations  were 
never  more  enlightened  as  to  philofophy,  than  at 
the  time  of  our  Saviour's  appearance;  yet  as  to  mo- 
rality, they  never  were  more  depraved. 

It  is  Chriftianity  then,  and  nothing  elfe,  which 
has  deftroyed  the  odious  idolatry  of  many  nations, 
and  greatlv  contra^St^  its  attendant  immoralities.  It 
was  in  this  way  that  the  gofpel  operated  in  the  pri- 
mitive ages,  wherever  it  was  received-,  and  it  is  in 
the  fame  way  that  it  continues  Lo  operate  to  the  pre- 
fent  time.  Real  Chriftians  muft  needs  be  adverfe  to 
thefe  things  ;  and  they  are  the  only  men  living  who 
cordially  fet  themfelves  againft  them. 

This  truth  will  receive  additional  evidence  from 
an  obfervation  of  the  dififcrent  degrees  of  morality 
produced  in  different  places,  according  to  the  de- 
gree of  purity  with  which  the  Chriftian  religion  has 
been  taught,  and  liberty  given  it  to  operate.  In  fe- 
deral nations  of  Europe  popery  has  long  been  efta- 
bliOied,  and  fupported  by  fanguinary  laws.  By  thefe 
means  the  Bibk  has  been  kept  from  the  common 
people,  Chriftian  dodrine  and  worfliip  corrupted, 
and  the  confciences  of  men  fubdued  to  aufurper  of 
ChriiVs  authority.  Chriftianity  is  there  in  prifon  ; 
and  anti-chrilVianifm  exalted  in  its  place.— In  other 
nations  this  yoke  is  broken.  Every  true  Chriftian 
has  a  Bible  in  his  family,  and  meafiires  his  religion 
by  it.  The  rights  of  confcience  alfo  being  refpeded, 
men  are  allowed  to  judge  and  aft  in  religious  mat- 
ters for  themfelves,  and  Chriftian  churches  arc 
formed  according  to  the  primitive  model.  Chriftia- 
nity is  here  at  liberty  :  here  therefore  it  may  be  ex- 
pcaed  to  produce  its  greateft  effeas.  Whether  this 
doea  not  correfpoiid  with  fa^^  let  thofe  who  arc  ac- 


cuftomed  to  obfcrve  men  and  things  with  an  impar- 
tial eye,  determine. 

In  Italy,  France,  and  various  other  countries, 
where  the  Chriftian  religion  has  been  fo  far  cor- 
rupted as  to  lofe  nearly  all  its  influence,  illicit  con- 
nexions may  be  formed,  adulterous  intrigues  pur- 
fued,  and  even  crimes  againft  nature  committed,  with 
but  little  diflionour.  Roufleau  could  here  lend  his 
illegitimate  offspring  to  the  Foundling  Hofpital,  and 
lay  his  accounts  with  being  applauded  for  it,  as  be- 
ing the  cujlom  of  the  country.  It  is  not  fo  in  Britain, 
and  various  other  nations,  where  the  gofpel  has  had 
a  freer  courfe  :  for  though  the  fame  difpofttions  are 
difcovered  in  great  numbers  of  perfons,  yet  the 
fear  of  the  public  frown  holds  them  in  awe.  If  we 
except  a  few  abandoned  characters,  who  have  near- 
ly loft  all  fenfe  of  Ihame,  and  who  by  means  either 
of  their  titles  and  fortunes  on  the  one  hand,  or  their 
well-known  bafenefs  on  the  other,  have  almoft  bid 
defiance  to  the  opinion  of  mankind,  this  obferva- 
tion  will  hold  good,  I  believe,  as  to  the  bulk  of  the 
inhabitants  of  proteftant  countries. 

And  it  is  worthy  of  notice,  that  in  thofe  circles 
or  connexions  where  Chriftianity  has  had  the  great- 
eft  influence,  a  fobriety  of  character  is  carried  to  a 
much  higher  degree  than  in  any  other.  V/here 
there  is  one  divorce  from  amongft  proteftant  diffen- 
ters,  and  other  ferious  profeffors  of  Chriftianity, 
there  are  I  believe  a  hundred  from  amongft  thofe 
whofe  pradlice  it  is  to  frequent  the  amufcments  of 
the  theatre,  and  to  negle^  the  worfliip  of  God. 
And  in  proportion  to  the  Angularity  of  fuch  cafes, 
fuch  is  the  furprife,  indignation,  and  difgrace  which 
accompany  them.  Similar  obfervations  might  be 
made  on  public  executions  for  robbery^  forgery,  tit- 


arft 


98 


Bft'SJs  of  Chrifllanlty        [Part  L 


Chap.  VI.]      on  the  fate  of  Society, 


9P 


\u 


ni 


tit; 


4 


•IS 


i 


f( 


themfelves  or  others.  The  heathen  nations  were 
never  more  enlightened  as  to  philofophy,  than  at 
the  time  of  our  Saviour's  appearance  •,  yet  as  to  mo- 
rality, they  never  were  more  depraved. 

It  is  Chriftianity  then,  and  nothing  elfe,  which 
has  deftroyed  the  odious  idolatry  of  many  nations, 
and  greatly  contra^Sljid  its  attendant  immoralities.  It 
was  in  this  way  that  the  gofpel  operated  in  the  pri- 
mitive ages,  wherever  it  was  received;  and  it  is  in 
the  fame  way  that  it  continues  Lo  operate  to  the  pre- 
fent  time.  Real  Chriftians  muft  needs  be  adverfe  to 
thcfe  things  ;  and  they  are  the  only  men  living  who 
cordially  fet  themfelves  againft  them. 

This  truth  will  receive  additional  evidence  from 
an  obiervation  of  the  difterent  degrees  of  morality 
produced  in  different  places,  according  to  the  de- 
gree of  purity  with  which  the  Cliriftian  religion  has 
been  taught,  and  liberty  given  it  to  operate.  In  fe- 
deral nations  of  Europe  popery  has  long  been  efta- 
blilhed,  and  fupported  by  fanguinary  laws.  By  thcfe 
means  the  Bible  has  been  kept  from  the  common 
people,  Chriftian  doctrine  and  worfliip  corrupted, 
and  the  confciences  of  men  fubdued  to  aufurperof 
ChriiVs  authority.  Chriftianity  is  there  in  prifon  ; 
and  anti-chriftlanifm  exalted  in  its  place.— -  In  other 
nations  this  yoke  is  broken.  Every  true  Chriftian 
has  a  Bible  in  his  family,  and  meafiires  his  religion 
by  it.  The  rights  of  confcience  alfo  being  refpeded, 
men  are  allowed  to  judge  and  aa  in  religious  mat- 
ters  for  themfelves,  and  Chriftian  churches  arc 
formed  according  to  the  primitive  model.  Chriftia- 
nity is  here  at  liberty  :  here  therefore  it  may  be  ex- 
pected to  produce  its  greateft  effe^s.  V^hetker  this 
doea  aox  correfpond  with  fa^j,  let  thofe  who  ar€  ac- 


cuftomed  to  obfcrve  men  and  things  with  an  impar- 
tial eye,  determine. 

In  Italy,  France,  and  various  other  countries, 
where  the  Chriftian  religion  has  been  fo  far  cor- 
rupted as  to  lofe  nearly  all  its  influence,  illicit  con- 
nexions may  be  formed,  adulterous  intrigues  pur- 
fued,  and  even  crimes  againft  nature  committed,  with 
but  little  diflionour.  Rouffeau  could  here  fend  his 
illegitimate  offspring  to  the  Foundling  Hofpital,  and 
lay  his  accounts  with  being  applauded  for  it,  as  be- 
ing the  cufom  of  the  country.  It  is  not  fo  in  Britain, 
and  various  other  nations,  where  the  gofpel  has  had 
a  freer  courfe  :  for  though  the  fame  difpoiitions  are 
difcovered  in  great  numbers  of  perfons,  yet  the 
fear  of  the  public  frown  holds  them  in  awe.  If  we 
except  a  few  abandoned  characters,  who  have  n':ar- 
ly  loft  all  fenfe  of  fhame,  and  who  by  means  either 
of  their  titles  and  fortunes  on  the  Oiie  hand,  or  their 
well-known  bafenefs  on  the  other,  have  almoft  bid 
defiance  to  the  opinion  of  mankind,  this  obferva- 
tion  will  hold  good,  I  believe,  as  to  the  bulk  of  the 
inhabitants  of  proteftant  countries. 

And  it  is  worthy  of  notice,  that  in  tliofe  circles 
or  connexions  where  Chriftianity  has  had  the  great- 
eft  influence,  a  fobriety  of  charaiTter  is  carried  to  a 
much  higher  degree  than  in  any  other.  V/here 
there  is  one  divorce  from  amongft  proteftant  difl^en- 
ters,  and  other  ferious  profefTors  of  Chriftianity, 
there  are  I  believe  a  hundred  from  amongft  thofe 
whofe.  pracStice  it  is  to  frequent  the  amufements  of 
the  theatre,  and  to  neglc(St  the  worftiip  of  God. 
And  in  proportion  to  the  fingularity  of  fuch  cafes, 
fuch  is  the  furprife,  indignation,  and  difgrace  which 
accompany  them.  Similar  obfervations  might  be 
aaade  on  public  executions  for  robbery^  forgery,  tU"- 


•i.p!;| 


flii^^^r^j^^n^^Sw^ 


i  *    ■ 


i 


! 

1 

i 

■)    '* 

1 

1 

'  'S 

'  'm 

1 

i 

t«o  4i^«^-^  £/*  Chrijianity        [Part  L 

mults,  afiiiflinatlons,  murders,  &c.  It  is  not  amongft 
the  circles  profefling  a  ferious  regard  to  Chriftia- 
nity,  but  amongft  its  adverfaries,  that  thefe  prac- 
tices ordinarily  prevail. 

Some  have  been  inclined  to  attribute  various  dif- 
ferences in  thefe'  things  to  a  difference  in  national 
character  :  but  national  chara£ler,  as  it  refpe(5ls  mo- 
rality, is  formed  very  much  from  the  ftate  of  foci- 
cty  in  different  nations.  A  number  of  painful  obfcr- 
vations  would  arife  from  a  view  of  the  conduct  and 
chara^f^er  of  Engliflimen  on  foreign  fliores.  To  fay 
nothing  of  the  rapacities  committed  in  the  Eaft, 
whither  is  our  boafted  humanity  fled  when  we  land; 
upon  the  coafts  of  Guinea  ?  The  brutality  with 
which  millions  of  our  fellow-creatures  have  been. 
torn  from  their  connexions,  bound  in  irons,  thrown: 
into  a  floating  dungeon,  fold  in  the  public  markets,, 
beaten,  maimed,  and  many  of  them  murdered,  for 
trivial  offences,  and  all  this  without  any  effectual 
f  eftraint  from  the  laws,  muft  load  our  national  cha- 
racter with  everlafting  infamy.  The  fame  perfons,. 
however,  who  can  be  guilty  of  thefe  crimes  at  a  dif- 
tance,  are  as  apparently  humane  as  other  people 
when  they  re-enter  their  native  country.  And- 
wherefore  ?  Bccaufe  in  their  native  country  the  ftate 
of  fociety  is  fach  as  will  not  admit  of  a  contrary  be- 
haviour. A  man  who  fliould  violate  the  principles 
of  jviftice '  and  humanity  here,  would  not  only  be 
cxpofed  to  the  cenfure  of  the  laws^  but,  fuppofing 
he  could  evade  this,  his  chara<^er  would  be  loft. 
The  ftate  of  fociety  in  Guinea  impofes  no  fuch  re- 
ftraints;  in  that  fituation  therefore  wicked  men  will 
indulge  in  wickednefs.  Nor  is  it  much  otherwife  in 
our  Weft-India  Iflands.  So  little  is  there  of  Chrif- 
tianity  in  thofe  quarters,  that  it  has  hitherto  had 


Chap.  VL]      on  the  Jlate  of  Society.  joi 

fcareely  any  influence  in  the  framing  of  their  laws, 
or  the  forming  of  the  public  opinion.  There  are, 
doubtlefs,  juft  and  humane  individuals  in  thofe 
iflands ;  but  the  far  greater  part  of  them,  it  is  to  be 
feared,  are  devot'ees  to  avarice  ;  to  which,  as  to  a 
Moloch,  one  or  other  of  them  arc  continually  offer- 
ing up  human  vi(Sl:ims. 

Vicious  pra<Slices  are  commonly  more  prevalent 
in  large  and  populous  cities  than  in  other  places. 
Hither  the  worft  charadters  commonly  refort,  as 
noxious  animals  to  a  covert  from  their  purfuers.  In 
places  but  thinly  inhabited,  the  condudl:  of  indivi- 
duals is  confpicuous  to  the  community  :  but  here 
they  can  aflemble  with  others  of  their  own  defcrip- 
tion,  and  ftrengthen  each  others  hands  in  evil,  with- 
out much  fear  of  being  dcte<Sted.  Chriftianity,  there- 
fore, may  be  fuppofed  to  have  kfs  effedl  in  the  w^ay 
of  reftraining  immoral  charadlers  in  the  city,  than 
in  the  country.  Yet  even  here  it  is  fenflbly  felt. 
The  metropolis  of  our  own  nation,  though  it  abounds 
whh  almoft  every  fpecies  of  vice,  yet  what  refle<n:- 
ing  citizen  will  deny  that  it  would  be  much  worfe 
but  for  the  influence  of  the  gofpel  ?  As  it  is,  there 
are  numbers  of  different  religious  denominations, 
who  conftantly  attend  to  public  and  family  worfliip  j 
who  arc  as  honourable  in  their  dealings  as  they  are 
amiable  in  domeftic  life  ;  and  as  liberal  in  their  be- 
nefadtions  as  they  are  afliduous  to  find  out  defcrving 
cafes.  The  influence  which  this  body  of  men  have 
upon  the  citizens  at  large,  in  reftraining  vice,  pro- 
moting fchemes  of  benevolence,  and  preferving* 
peace  and  good  order  in  fociety,  is  beyond  calcula- 
tion. But  for  their  examples  and  unremitted  exer- 
tions, London  would  be  a  Sodom  in  its  guilt,  and 
might  expeft  to  refemble  it  in  its  punifhment. 


m 


r 

I 


'7i 


.f 


i:.--. 


^^p  jss^*,  V  '^i^  ^^a^^^ 


p. 


tr 


102  4/^^J-  /  Chrijlamty  [ParT  I. 

In  country  towns  and  villages  it  is  eafy  to  per- 
ceive the  influence  which  a  number  of  ferious 
Chriftians  will  have  upon  the  manners  of  the  peo- 
ple at  large.  A  few  families  in  which  the  Bible  is 
daily  read,  the  worfhip  of  God  performed,  and  a 
Chriftian  converfation  exemplified,  will  have  a  pow- 
erful t&t£t*  Whether  chara<fters  of  an  oppofitc 
defcription  regard  their  condu6l,  or  not,  their  con- 
fcienccs  favour  it.  Hence  it  is  that  one  upright 
man,  in  a  queftion  of  right  and  wrong,  will  often 
put  to  filence  a  company  of  the  advocates  of  un- 
righteoufnefs  ;  and  that  three  or  four  Chriftian 
families  have  been  known  to  give  a  turn  to  the 
manners  of  a  whole  neighbourhood. 

In  fine,  let  it  be  clofely  confidered  whether  a 
great  part  of  that  fobriety  which  is  to  be  found 
among  de'ijls  themfelves  (as  there  are,  doubtlefs,  fober 
characters  among  deifts,  and  even  among  atheifts) 
be  not  owing  to  Chriftianity.  It  has  often  been 
remarked,  and  juftly  too,  that  much  of  the  hioiv- 
ledge  which  our  adverfaries  pofTefs,  is  derived  from 
this  fource.  To  fay  nothing  of  the  beft  ideas  of 
the  old  philofophers  on  moral  fubje(Sts  being  de- 
rived from  Revelation,  of  which  there  is  conlidera- 
ble  evidence,  it  is  manifeft  that  fo  far  as  the  mo- 
derns exceed  them,  it  is  principally  if  not  entirely 
owing  to  this  medium  of  inftru61:ion.  The  Scrip- 
tures having  difFufed  the  light,  they  have  infenfibly 
imbibed  it ;  and  finding  it  to  accord  with  reafon, 
they  flatter  themfelves  that  their  reafon  has  dif- 
covered  it.  "  After  grazing,"  as  one  expreflies  it, 
"  in  the  paftures  of  Revelation,  they  boaft  of  hav- 
*'  ing  grown  fat  by  nature."  And  it  is  the  fame 
with  regard  to  their  fobriety.  So  long  as  they  re- 
fide  amon^  people  whofe  ideas  of  right  and  wrongs 


Chap.  VI.]      on  thcjlate  of  Society. 


103 


are  formed  by  the  morality  of  the  gofpel,  they 
muft,  unlefs  they  wifli  to  be  ftigmatized  as  pro- 
fligates, behave  with  fome  degree  of  decorum. 
Where  the  conduiSl  is  uniform  and  confiflent,  cha- 
rity, I  allow,  and  even  jufliice  will  lead  us  to  put 
the  befl  conftruftion  upon  the  motive :  but  when 
we  fee  men  uneafy  under  reftraints,  and  continually 
writing  in  favour  of  vices  which  they  dare  not 
openly  pra<Si:ife,  we  are  jufl:ified  in  imputing  their 
fobriety  not  to  principle,  but  to  the  circumflances 
attending  their  fltuation.  If  fome  of  thofe  gentle- 
men who  have  deferted  the  Chriftian  miniftry,  and 
commenced  profefled  infidels,  had  a^led  years  ago 
as  licentioufly  as  they  have  done  of  late,  they  muft 
have  quitted  their  fituation  fooner,  and  were  they 
now  to  leave  their  country  and  connexions,  and 
enter  into  fuch  a  ftate  of  fociety  as  would  comport 
with  their  prefent  wifhes,  their  condudt  would  be 
more  licentious  than  it  is. 

On  thefe  principles  that  great  and  excellent 
man,  Prefident  Washington,  in  his  farewel  ad- 
drefs  to  the  people  of  the  United  States,  acknow- 
ledges the  neceflity  of  religion  to  the  well-being  of 
a  nation.  "  Of  all  the  difpofitions  and  habits 
"  which  lead  to  political  profperity,"  he  fays, 
Religion  and  morality  are  indifpenfable  fupports. 
In  vain  would  that  man  claim  the  tribute  of  pa- 
"  triotifm,  who  fliould  labour  to  fubvert  thefe  great 
pillars  of  human  happinefs,  thefe  firmefl:  props 
of  men  and  citizens.  The  mere  politician,  equal- 
ly with  the  pious  man,  ought  to  refpedl  and  to 
**  cherifli  them.  A  volume  could  not  trace  all 
"  their  connexions  with  private  and  public  felicity. 
"  Let  it  be  fimply  afked,  where  is  the  fecurity  for 
property,  for  reputation,  for  life,  if  the  fenfe  of 


(( 


(( 


C( 


C( 


Ci 


tc 


gweWttiafawBaiRrtWw 


ti* 


IP4 


Chrljltanity 


[Part  L 


"  religious  obligation  defert  the  oaths,  which  are 
♦'  the  inftruments  of  inveftigation  in  the  courts  of 
**  juftice  ?  And  let  us  with  caution  indulge  the 
**  fuppofition,  that  morality  can  be  maintained 
"  without  religion. — Whatever  may  be  conceded 
"  to  the  influence  of  refined  education  on  minds 
**  of  peculiar  ftrudlure  -,  reafon  and  experience. 
**  both  forbid  us  to  expe<f^,  that  national  morality 
"  can  prevail  in  exclufion  of  religious  principle." 

Upon  the  whole,  the  evidence  of  this  chapter 
proves  that  Chriftianity  is  not  only  a  living  princi- 
ple of  virtue  in  good  men,  but  affords  this  farther 
blefling  to  fociety,  that  it  reftrains  the  vices  of  the 
bad.  It  is  a  tree  of  life  whofe  fruit  is  immortal- 
ity, and  whofe  very  leaves  are  for  the  healing  of 
the  nations. 

CHAP.      VII. 

Chriftianity  is  a  Jource  of  happinefs  to  individuals  and 
fociety  :   but  Deifm  leaves  both  the  one  and  the  other 
^without  hope. 


T 


HOUGH  the  happinefs  of  creatures  be 
not  admitted  to  be  the  final  end  of  God's  moral 
government,  yet  it  is  freely  allowed  to  occupy  an 
important  place  in  the  fyftem.  God  is  good  ;  and 
his  goodnefs  appears  in  his  having  (o  blended  the 
honour  of  his  name  with  the  felicity  of  his  crea- 
tures, that  in  feeking  the  one  they  fhould  find  the 
other.  In  fo  important  a  light  do  we  confidcr  bus- 
man happinefs  as  to  be  willing  to  allow  that  to  be 
the  true  religion  which  is  mofl  adapted  to  pro* 
mote  it. 


Chap.  VII. ]     a  fource  of  Happinefs. 


105 


To  form  an  accurate  judgment  on  this  riibj€£l, 
it  is  neccflary  to  afcertain  wherein  happinefs  con- 
fifls.  We  ought  neither  to  expe<^  nor  deiire  in 
the  prefent  life  fuch  a  flate  of  mind  as  wholly  ex- 
cludes painful  fenfations.  Had  we  Icfs  of  the  ex- 
crcifes  of  godly  forrow,  our  facred  pleafures  would 
be  fewer  than  they  are  ;  or  were  we  unacquainted 
with  the  afflictions  common  to  men,  we  fliould  be 
lefs  able  to  fympathize  with  them  •,  which  would 
be  injurious  not  only  to  fociety,  but  to  ourfelves, 
as  it  would  deprive  us  of  one  of  the  richeft  fources 
of  enjoyment.  ^^^ 

Mr.  Humcy  in  one  of  his  cfTays,  very  properly 
called  l^he  Scepticy  feems  to  think  that  happinefs 
lies  in  having  one's  inclinations  gratified  •,  and  as 
different  men  have  different  inclinations,  and  even 
the  fame  men  at  different  times,  that  may  be  hap- 
pinefs in  one  cafe  which  is  mifery  in  another.  This 
fceptical  writer,  however,  would  hardly  deny  that 
in  happinefs,  as  in  other  things,  there  is  a  falfc 
and  a  true,  an  imaginary  and  a  real  ;  or  that  a 
ftudied  indulgence  of  the  appetites  and  pafllons, 
though  it  fhould  promote  the  one,  would  deflroy 
the  other.  The  light  of  nature,  as  acknowledged 
even  by  deifts,  teaches  that  felf-denial,  in  many  ca- 
fes, is  neceffary  to  felf-prefervation  ;  and  that  to 
adt  a  contrary  part  would  be  to  ruin  our  peace  and 
deflroy  our  health.*"  I  prefume  it  will  be  granted 
that  no  definition  of  happinefs  can  be  complete, 
which  includes  not  peace  of  mind,  which  admits 
not  of  perpetuity,  or  which  anfwers  not  the  necet- 
fities  and  mifcrics  of  human   life. 

But  if  nothing  deferve  the  name  of  happmefs 

•  Volney's  Laiv  of  Katurf^  p.  la. 


S^i'Wgl^^^^;..?!^^''^^^'®^-^'''^''^-*^^-^ 


t 


106 


Chrlftianity 


[Part  I. 


!»• 


4 


which  does  not  include  peace  of  mlndy  all  criminal 
pleafure  is  at  once  excluded.      Could  a  life  of  un- 
chaftity,  intrigue,  difhonour  and  difappointed  pride, 
like  that  of  Rcujfeauy  be  a  happy  life  ?    No,  amidft 
the  brilliancy  of  his  talents,  remorfe,  fhame,  con- 
fcious   meannefs,   and  the  dread  of  a  hereafter, 
mufl  corrode  his  heart,  and  render  him  a  Gran- 
ger to  peace.      Contrafk  with  the  life  of  this  man 
that  of  Hoiuard.      Pious,  temperate,  juft,  and  be- 
nevolent, he  lived  for  the  good  of  mankind.      His 
.  happinefs  confiftcd  in  ferving  his  generation  by  the 
nvill  of  God.      If  all  men  wert;  like  Roufleau,  the 
world  would  be  much  more  miferable  than  it  is  : 
If  all  were  like  Hov/ard,  it  would  be  much  more 
happy.      Roufleau,  governed  by  the  love  of  fame, 
is  fretful,  and  peevifh,  and  never  fatisfied  with  the 
treatment    he    receives  :     Howard,    governed    by 
the   love    of  mercy,  flirinks   from  applaufe,  with 
this  modeft  and  juft   refleaion,   "  Alas,   our  beft 
performances  have  fuch  a  mixture  of  fm  and  folly, 
that  praife  is  vanity,  and  prefumption,  and  pain  to 
a  thinking  mind."      Roufleau,  after  a  life  of  de- 
bauchery and  (hame,  confefles  it  to  the  world,  and 
makes  a  merit  of  his  confefTion,   and   even  pre- 
fumptuoufly  fuppofes  that  it  will  avail  him  before 
the  Judge  of  all :  Howard,  after  a  life  of  lingular 
devotednefs  to  God,  and  benevolence  to  men,  ac- 
counted himfclf  an   unprofitable  fervant,    leaving 
this  for  his  motto,  his  laft  teftimony,  Christ  is 
MY  HOPE.     Can  there  be  any  doubt  which  of  the 
two  was  the  happiefl:  man  ? 

Further,  if  nothing  amounts  to  real  hnppincfs 
which  admits  not  o^  perpetuity y  all  natural  pleafure, 
when  weighed  agalnfi:  the  hopes  and  joys  of  the 
fiofpel,  will  be  found  wanting.      It  is  an  expreflivc 


Chap.  VII.  ]      a  fource  of  Happinefs,  i  o  y 

charadleriftic  of  the  good  things  of  this  life,   that 
they  all  perl/Jj  with  the  uftng.     The  charms  of  youth 
and  beauty  quickly  fade.     The  power  of  relifliing 
natural  enjoyments  is  foon  gone.    The  plcafures  of 
adive  life,  of  building,  planting,  forming  fchcmes, 
and  achieving  enterprizes  foon  follow.     In  old  age 
none  of  them  will  flourifh  ;  and  in  death  they  are 
exterminated,      ^he   mighty  many   and  the   man    of 
ivary  the  judge  and  the  prophet y  and  the  prudenty  and 
the  ancient y    the  captain  of  fifty y   and  the  honourable 
many    and  the  ccunfdlory    and  the  cimnhig  artificer y 
and  the  eloquent  oratory  all  defcend  in  one   undif- 
tinguiihed  mafs   into  oblivion.      And  as  this  is  a 
truth  which  no  man  can  difpute ;   thofe  who  have 
no  profpefls  of  a  higher   nature  muft  often  feel 
themfelves  unhappy.      Contraft  with  this  the  joys 
of  the  gofpel.     Thefe,  inftead  of  being  diminiihed 
by  time,  are  often  encreafed.      To  them   the  foil 
of  age  is  friendly.     While  nature  has  been  fading, 
and  pcrifhing  by  flow  degrees,  how  often  have  we 
feen  faith,  hope,  love,  patience,  and  refignation  to 
God  in  full  bloom.     Who  but  Chriftians  can  con- 
template the  lofs  of  all  prefent  enjoyments  with 
fatisfaaion  ?    Who  elfe  can  view  death,  judgment, 
and  eternity  with  defire  ?     I  appeal  to  the  hearts 
of  unbelievers.  Whether  they  have  not  many  mif- 
givings  and  revoltings  within  them  ;   and  whether 
in  the  hour  of  folitary  refleaion  they  have  not 
fighed  the  wiih  of  Balaam,  Let  me  die  the  death  of 
the  rlghteousy  and  let  my  lafi  end  be  like  his  I 

It  is  obfervablc  that  even  Rouffeau  himfelf, 
though  the  language  certainly  did  not  become  his 
lips,  afFe^ed  to  derive  confclation  in  advanced  life 
from  ChrilHan  principles.  In  a  Letter  to  Voltaire 
ke  fays,   "  I  cannot  help  remarking,  Sir,  a  very 

L2 


ro8 


ChrtJIuimty 


[Part  I. 


«c 


€( 


»( 


«C 


•*  (ingular  contraft  between  you  and  mc.  Sated 
with  glory,  and  undeceived  with  the  inanity  of 
worldly  grandeur,  you  live  at  freedom,  in  the 
'*  mid  ft  of  plenty,  certain  of  immortality  ;  you 
peaceably  philofophife  on  the  nature  of  the  fouU 
and  if  the  body,  or  the  heart  are  indifpofed,  you 
"  have  Tronchin  for  your  phyfician  and  friend. 
"  Yet  with  all  this  you  find  nothing  but  evil  on 
"  the  face  of  the  earth.  I,  on  the  other  hand, 
•^  obfcure,  indigent,  tormented  with  an  incurable 
*^  diforder,  meditate  with  pleafure  in  my  folitude, 
"  and  find  every  thing  to  be  good.  Whence  arife 
**  thefe  apparent  contradictions  ?  You  have  your- 
"  felf  explained  them.  You  live  in  a  ftate  of  en- 
"  joyment,  I  in  a  ftate  of  hope  5  and  hope  gives 
**  charms  to  every  thing."* 

Finally,  If  nothing  defcrves  the  name  of  happi- 
ncfs  which  meets  not  the  necejjitiesy  nor  relieves  the 
miferies  of  human  Vtfey  Chriftianity  alone  can  claim 
it.  Every  one  who  looks  into  his  own  heart,  and 
makes  proper  obfervations  on  the  difpofitions  of 
others,  will  perceive  that  man  is  poficfied  of  a  de- 
fire  after  fomcthing  which  is  not  to  be  found  un- 
der the  fun — after  a  good  which  has  no  li- 
mits. We  may  imagine  our  defires  are  mode- 
rate, and  fet  boundaries  beyond  which  we  may 
flatter  ourfelves  we  fliould  never  wifh  to  pafs  ; 
but  this  is  fclf-deception.  He  that  fets  his  heart 
on  an  eftate,  if  he  gain  it,  will  wifh  for  fomething 
more.  It  would  be  the  fame  if  it  were  a  kingdom; 
or  even  if  all  the  kingdoms  of  the  world  were 
united  in  one.  Nor  is  this  defire  to  be  attributed 
merely  to  human  depravity ;   for  it  is  the  fame 


•  Worhy  VoL  IX.  p.  iih. 


CHitP.VIL]      a  fource  of  Happinefs,  \ 00 

with  regard  to  knowledge  :  the  mind  is  never  fa- 
tisfied  with  its  prefent  acquifitions.  It  is  depravity 
that  dire^s  us  to  feck  fatisfa<ftion  in  fomething 
fliort  of  God  ;  but  it  is  owing  to  the  nature  of  the 
foul  that  we  are  never  able  to  find  it.  It  is  not 
pofllble  that  a  being  created  immortal,  and  with  a 
mind  capable  of  continual  enlargement,  fliould  ob- 
tain fatisfaOion  in  a  limited  good.  Men  may  fpend 
their  time  and  ftrength,  and  even  facrifice  their 
fouls  in  ftriving  to  grafp  it,  but  it  will  elude  their 
purfuit.  It  is  only  from  an  uncreated  fource  thaf 
the  mind  can  drink  its  fill.  Here  it  is  that  the 
gofpel  meets  our  necefiities.  Its  language  is,  Ho^ 
every  one  that  thirflethy  come  ye  to  the  luaiersy  and 
he  that  hath  no  money ;  come  ye^  buy  and  eaty  yea 
comey  buy  wine  and  milk  without  mi^fny^  and  fi^s/h^t 
price.  Wherefore  do  ye  fpend  money  fr  that  ^buh 
is  not  bread;  and  your  labour  for  that  wlichf  'h 

not  ?  Hearken  diligently  unto  mey  ond  tat  y<  that 
which  is  goody  and  let  your  foul  deliikt  uftlf  in  fai^ 
nefs»  Incline  your  ear^  and  come  unt9  me:  hfor^  and 
your  foul  fhall  live.— In  the  lafl  day^  that  grmt  1^ 
cfthefeafly  J ef us  flood  and  criedy  faying^  ^f  ^^  «»<W 
thirfly  let  him  come  unto  me  and  drink.-^Hf  that 
Cometh  to  mejhall  nen^er  hunger,  and  he  that  hilic^Ktb 
in  me  pall  never  thirfl*  How  this  language  has 
been  verified,  all  who  have  made  the  tri.il  <aii  tcf- 
tify.  To  them,  as  to  the  only  competent  witncf' 
fes,'  I  appeal. 

It  is  not  merely  the  nature  of  the  Anil  liovrcTcr^ 
but  its  depravity,  from  whence  our  xiecdBtits  aiilc. 
We  are  finners.  Every  man  who  believes  there  b 
a  God,  and  a  future  ftate,  or  even  only  aKiiuiu  llic 

*  Ifai.  Iv.  I— J.    Jolin  rii.  37,    tL  jj. 


no 


ChriJ^iamty 


Part  L} 


poflibility  of  them,  feels  the  want  of  mercy.  The 
firft  inquiries  of  a  mind  awakened  to  refledlion 
will  be,  how  he  may  efcape  the  wrath  to  come  \ 
how  he  fhall  get  over  his  everlafting  ruin  ?  A  hea- 
then, previous  to  any  Chriftian  inftrudtion,  ex- 
claimed, in  the  moment  of  alarm,  What  mujl  I  do 
to  be  faved  ?*  And  feveral  Mahomedans,  being 
lately  warned  by  a  Chriftian  miniftcr  of  their  finful 
ftate,  came  the  next  morning  to  him  with  this  very 
fcrious  queftion,  Keman  par  hoibo — "  How  fliall 
we  get  over  ?"f  To  anfwer  thefe  inquiries  is  be- 
yond the  power  of  any  principles  but  thofe  of  the 
gofpel.  Philofophy  may  conje^ure,  fuperftition 
may  deceive,  and  even  a  falfe  fyftem  of  Chriftianity 
may  be  aiding  and  abetting  5  each  may  labour  to 
lay  the  confcience  afleep,  birt  none  of  thefe  ca» 
yield  it  fatisfa£lion.  It  is  only  by  believing  in  Jefus 
Chrift,  the  great  facrifice  that  taketh  away  the  fia 
of  the  world,  that  the  finner  obtains  a  relief  which 
will  bear  reflection ;  a  relief  which  at  the  fame 
time  gives  peace  to  the  mind,  and  purity  to  the 
heart.  For  the  truth  of  this  alio  I  appeal  to  all 
who  have  made  the  trial. 

Where,  but  in  the  gofpel,  will  you  find  relief 
under  the  innumerable  ills  of  the  prefent  ftate  ? 
This  is  the  well-known  refuge  of  Chriftians.  Arc 
they  poor,  afl[li(fled,  perfecuted,  or  reproached  } 
Thev  are  led  to  confider  Him  who  endured  the 
contradi<5\ion  of  finners,  who  lived  a  life  of  poverty 
and  ignominy,  who  endured  perfecution  and  re- 
proach, and  death  itfclf  for  them ;  and  to  realize 
a  blcfted  immortality  in  profpe<fl.  By  a  view  of 
fuch  things  tlieir  hearts  are  cheered,  and  their  af- 

•  A^%  xvi.  30. 
f  PnioJlcal  auwnts  tftlc  Ba^t'f  M-Jponary  Scdcty^  No.  IV.  p.  Jlfiw 


Chap.  VII.]      afource  of  Happinefs,  \\x 

fliCtions  become  tolerable.  Looking  to  Jefus,  who 
for  the  joy  fet  before  him,  endured  the  crofs,  de- 
fpifing  the  fliame,  and  is  now  fet  down  at  the  right 
hand  of  the  throne  of  God,  they  run  with  patience 
the  race  that  is  fet  before  them. 

But  what  is  the  coipfort  of  unbelievers  ?  Life 
being  fhort,  and  having  no  ground  to  hope  for 
any  thing  beyond  it,  if  they  be  crofted  here,  they 
become  inconfolable.  Hence  it  is  not  uncommon 
for  perfons  of  this  defer iption,  after  the  example 
of  the  philofophers  and  ftatefmen  of  Greece  and 
Rome,  when  they  find  themfelves  deprefted  by  ad- 
verfity,  and  have  no  profpe6l  of  recovering  their 
fortunes,  to  put  a  period  to  their  lives  !  Unhap- 
py men  !  Is  this  the  felicity  to  which  ye  would 
introduce  us  ?  Is  it  in  guilt,  ftiamc,  rcnvorfe^  and 
defperation  that  ye  defcry  fuch  charms  ?  Admit- 
ting that  our  liope  of  immortality  is  rifiouar}', 
where  is  the  injury  ?  If  it  be  a  dream,  is  ic  not 
a  pleafant  one  i^  To  fay  the  leaft,  it  beguiles  many 
a  melancholy  hour,  and  can  do  no  mifchkf :  but 
if  it  be  a  reality,  what  will  become  of  you  \ 

I  may  be  told,  that  if  many  put  a  period  to  their 
lives  through  unbelief,  there  is  an  equal  numbes 
who  fall  facrifices  to  religious  melancholy.  But  10 
render  this  objection  of  force,  it  fhould  be  prxiTcd 
that' the  religion  of  Jefus  Chrift  is  the  ci:uft  of  this 
melancholy.  Reafon  may  convince  us  of  the  being 
of  a  God,  and  confcience  bear  ^v^tnc^5  that  wc  are 
cxpofed  to  his  difpleafure.  Now  if  in  this  ftate  of 
mind  tlie  heart  refufe  to  acquiefce  in  the  gofpel  way 
of  falvr.tion,  we  ftiall  of  courfe  cither  reft  in  fomc 
dclufivc  hope,  or  fink  into  defpair.  But  l^cre,  ic  is 
not  religion,  but  the  want  of  it  th.it  geiKrttcx  the 
evil.  It  is  unbelief,  and  not  faith  that  iiiiks  the  fin. 


^ 


\\ 


112 


Chrlfltanity 


[Parip  L 


ner  into  defpondency.  Chriftianity  difowns  fuch 
characters.  It  records  fome  few  examples,  fuch  as 
Saul,  Ahithopliel,  and  Judas  ;  but  they  are  all 
branded  as  apoflates  from  God  and  true  religion. 
On  the  contrary,  the  writings  of  imbelievers,  both 
ancient  and  modern,  are  known  to  plead  for  fuicide, 
as  an  expedient  in  extremity.  RoufTeau,  Hume,  and 
others  hate  written  in  defence  of  it.  The  principles 
of  fuch  men  both  produce  and  require  it.  It  is  the 
natural  offspring  of  unbelief,  and  the  lafl  refort  of 
difappointed  pride. 

Whether  Chriftianity  or  the  want  of  it,  be  bed 
adapted  to  relieve  the  heart  under  its  various  pref- 
fur£s,  let  thofe  teftify  who  have  been  in  the  habit 
of  vifiting  the  afHi£led  poor.  On  this  fubjcCl  the 
writer  of  thefe  flieets  can  fpeak  from  his  own  know- 
ledge. In  this  fituation  characters  of  very  oppofitc 
defcriptions  are  found.  Some  are  ferious  and  fin- 
cere  Chriftians  :  others,  even  among  thofe  who  have 
attended  the  preaching  of  the  gofpel,  appear  nei- 
ther to  underftand  nor  to  feel  it.  The  tale  of 
woe  is  told  perhaps  by  both :  but  the  one  is  unac- 
companied with  that  difcontent,  that  wretchednefs 
of  mind,  and  that  inclination  to  defpair,  which  is 
manifefk  in  the  other.  Often  have  I  feen  the 
cheerful  fmile  of  contentment  under  circumftances 
the  mod  abjeCt  and  afflictive.  Amidft  tears  of 
forrow,  which  a  full  heart  has  rendered  it  impof- 
ilble  to  fupprefs,  a  mixture  of  hope  and  joy  has 
gliftened.  '*  The  cup  which  my  Father  hath 
**  given  me  to  drink,  fhall  I  not  drink  it  ?"  Such 
have  been  their  feelings,  and  fuch  their  expref- 
lions  *,  and  where  this  has  been  the  cafe,  death  has 
generally  been  embraced  as  the  meflenger  of  peace. 
H^re,  I  have  faid,  participating  of  their  fenfations. 


Ch  a  P .  VII.]      a  fource  of  Happmefs, 


"3 


here  is  the  patience^  and  the  faith  of  the  faints.  Here 
are  they  that  keep  the  commandments  of  God,  and  the 
faith  of  Jefus,  This  is  the  viSfory  that  overcomcth 
the  worldy  even  our  faith.  Who  is  he  that  ovsr^ 
Cometh  the  ivorldy  hut  he  that  belicveth  that  ffus  is 
th(Lfon  of  God  ? 

From  individual  happinefs  let  us  proceed  to 
examine  that  oi  fociety.  Let  us  enquire  whether 
there  be  any  well-grounded  hope  of  the  future 
melioration  of  the  fiate  of  mankind  befides  that 
which  is  afforded  by  the  gofpel.  Great  expecta- 
tions have  been  raifed  of  an  end  being  put  to 
wars,  and  of  univerfal  good-will  pervading  the 
earth  in  confequence  of  philofophical  illumination, 
and  the  prevalence  of  certain  modes  of  civil  go- 
vernment. But  thefe  fpeculations  proceed  upon 
falfe  data.  They  fuppofe  that  the  caufe  of  thefe 
evils  is  to  be  looked  for  in  the  ignorance  rather 
than  in  the  depravity  of  men :  or  if  depravity  be 
allowed  to  have  any  influence,  it  is  confined  to  the 
precin<Sts  of  a  court.  Without  taking  upon  me  to 
decide  which  is  the  beft  form  of  civil  government, 
or  what  mode  is  moft  adapted  to  promote  the 
peace  and  happinefs  of  mankind,  it  is  fuificient  in 
this  cafe  to  fiiew  that  wars  generally  originate,  as 
the  apofl:le  James  fays,  in  the  lufis,  or  corrupt  paf 
ftons  of  mankind.  If  this  be  proved,  it  will  fol- 
low, that  however  fome  forms  of  government  may 
be  more  friendly  to  peace  and  happinefs  than 
others,  yet  no  radical  cure  can  be  effe(Sted  till  the 
difpofitions  of  men  are  changed.  Let  power  be 
placed  where  it  may,  with  one,  or  with  many,  fi:ill 
it  mufi:  be  in  the  hands  of  men.  If  all  govern- 
ments were  fo  framed  as  that  every  national  a(ft 
ihould  be  exprefiive  of  the  real  will  of  the  people, 


114 


Chri/Iiamty 


[Part  I. 


ftill  if  the  preponderating  part  of  them  be  govern- 
ed by  pride  and  felf-iove  rather  than  equity,  wc 
are  not  much  the  nearer.  Governors  taken  from 
the  common  mafs  of  fociety,  muft  needs  refemble 
it.  If  there  be  any  difference  at  the  time  of  their 
firfl  elevation  to  office,  owing,  as  may  be  fuppofed, 
to  the  preference  which  all  men  give  to  an  upright 
character  for  the  management  of  their  concernS| 
yet  this  advantage  will  be  balanced,  if  not  over- 
balanced, by  the  fubfequent  temptations  to  injus- 
tice which  are  afforded  by  fituations  of  wealth  and 
power. 

What  is  the  fource  of  contentions  in  common 
life  ?  Obferve  the  difcords  in  neighbourhoods,  and 
famihes  *,  which,  notwithftanding  all  the  reftraints 
of  relationfhip,  interell,  honour,  law,  and  reafon, 
are  a  fire  that  never  ceafes  to  burn  ;  and  which, 
were  they  no  more  controlled  by  the  laws  than  in- 
dependent nations  from  each  other,  would  in  thou- 
fands  of  inftances  break  forth  into  affaffinations  and 
murders.  From  whence  fpring  thefe  wars  ?  Are 
they  the  refult  of  ignorance  P  If  fo,  they  would 
chiefly  be  confined  to  the  rude,  or  uninformed  part 
of  the  community.  But  is  it  fo  ?  There  may,  it  is 
true,  be  more  pretences  to  peace  and  good  will,  and 
fewer  burfls  of  open  refentment  in  the  higher,  than 
in  the  lower  orders  of  people  :  but  their  difpofitions 
are  much  the  fame.  The  laws  of  politenefs  can  on- 
ly polifh  the  furface  •,  and  there  are  fome  parts  of 
the  human  characHier  which  ftill  appear  very  rough. 
Even  politenefs  has  its  regulations  for  ftrife  and 
murder,  and  eftablifhes  iniquity  by  a  law.  The  evil 
difpofition  is  a  kind  of  fubterraneous  fire  ;  and  it 
will  have  vent  in  fome  form.  Are  they  the  refult  of 
€ourt'inJiuenc6  ?    No.  The  truth  is,  if  civil  govera- 


Chap.  VII.]      a  fource  of  Happinefs,  jn- 

ment   in  fome  form  did  not  influence  the  fears  of 
the  unjuft  and  contentious  part  of  the  community, 
there  would  be  no  fecurity  to  thofe  who  are  peace- 
ably inclined  and  efpecially  to  thofe  who  are  withal 
religious,   and   whofe   pious   condua:,   like  that  of 
N^h,  condemns  the  world.  Now  the  fame  difpofi- 
tioll  which  in  perfons  whofe  power  extends  only  to 
a  cottage,  will  operate  in  away  of  domeftic  difcord  ; 
in  others,  whofe  influence  extends  to  the  affairs  of 
nations,  will  operate  on  a  more  enlarged  fcale;  pro- 
ducing war  and  all  the  dire  calamities  which  attend 
it.   The  fum  of  the  whole  is  this  :  when  the  prepon- 
derating part  of  the  world  fliall  ceafe  to  be  proud, 
nmbitious,  envious,  covetous,  lovers   of  their  own 
felves,  falfe,  malignant,  and  intriguing ;  when  they 
fhall  love  God  and  one  another  out  of  a  pure  heart ; 
then,  and  not  till  then  may  we  expe^:  wars  to  ceafe, 
and  the  ftate  of  mankind  to  be  effentially  meliora- 
ted.  While  thefe  difpofitions  remain,  they  will  be 
certain  to  ihew  themfelves.  If  the  beft  laws  or  con- 
ftitution  in  the  world  ftand  in  their  way,  they  will, 
on  certain  occafions,  bear  down  all  before  them. 

An  anonymous  writer  in  the  Monthly  Magazine* 
(a  work  which  without  avowing  it,  is  pretty  evi- 
dently devoted  to  the  caufe  of  infidelity)  has  in- 
ftituted  an  inquiry  into  "  The  probability  of  the 
future  melioration  of  the  ftate  of  mankind."  A 
difmal  profpea  indeed  it  is  which  he  holds  up  to 
his  fellow-creatures  ;  yet  were  I  an  infidel,  like 
him,  I  fhould  acquiefce  in  many  things  which  he 
advances.  The  anchor  of  his  hopes  is  an  increafe 
of  knowledge,  and  the  effe(5Vs  of  this  are  circum- 
icribed  within  a  very  narrow  boundary.     With 

^  For  Feb*  1799,  P-  9- 


tk 


aiMfa«v  >.*.flS.aaMf^i«>sa. 


11(5 


Chrlfltanlty 


Part  L 


i 

V 


refpeft  to  what  we  call  civilization y  he   reckons  it 
to  have  undergone  all  the  vicilfitudes  of  which  it 
is  capable.      Scietitijic  refinement  may  contribute  to 
the  happinefs  of  a  few  individuals  \  but    he  fears 
cannot  be  made  a  ground  of  much  advantage   to 
the  mafs  of  mankind.     Great  fcope  indeed  remains 
for  the  operation  of  increafed  knowledge  in  to- 
proveitient   in  government :  but  even  here   it  can 
only  cure  thofe  evils  which  arife  from  ignorance, 
and  not  thofe  which  proceed  from  intention,  which, 
•*  while  the  propenfity  to  prefer  our  own  intcrefts 
**  above  that  of  the  community  is,  as  he  acknow- 
**  ledges,  interwoven   into  our  very  nature,"  will 
always  form  the  mafs   of  exlfting  ills.      If  indeed 
the  majority  of  a  community,  he  fays,  became  fo 
enlightened  concerning  their  interefls,  and  fo  wife, 
ftcady,  and  unanimous  in  the  purfuit  of  them,  as 
to  overcome  all  that  rcfiftancc  which  the  pofleiTors 
of  undue  advantages  will  always  make  to  a  change 
unfavourable   to   themfelves,  fomething  might  be 
hoped  for.      But  this,  while  they  are  under  their 
old  mafters,  he  reckons  as  next  to  impoffible.     As 
to  political  revolutionsy  he  did  form  high   expecta- 
tions from  them  ;  but   his    hopes  are   at  an  end. 
<*  1  have  only  the  wiih  left,  fays  he,  the  confidence 
is  gone.**      As  to  improved  f ^11  ems  of  moralityy  which 
he  confidcrs  as  the  art  of  living  happy,  though  it 
might  fecm  promifing,  yet   hiftory,  he  very  juftly 
remarks,  does  not  allow  us  to  expedl  that  men  in 
proportion  as  they  advance  in  this  fpecies  of  know- 
ledge will  become  more  juft,  more  temperate,  or 
more  benevolent.      Of  the  extifitlion  of  wars,   he 
has  no  hope.     The  new  order  of  things   which 
feemed  opening  in  Europe,  and  to  bid  fair  for  it, 
has  rather  increafed  the  evil :  and  as  to  Chrijliani* 


4 


Ch  A  P .  Vil.]      «  fourc^  of  Happinefs,  i  j  ^ 

^',  it  has  been  tried,  it  feems,  and' found  to  be  in- 
fiifficient  for  the  purpofe.  Commerce^  Inftead  of 
binding  the  nations  in  a  golden  chain  of  mutual 
peace  and  friendfliip,  feems  only  to  have  given  ad- 
ditional motives  for  war. 

The  amount  is,  there  is  little  or  no  hope  of 
the  Aate  -of  mankind  being  meliorated  on  public 
principles.  Ail  the  improvement  he  can  difcern 
in  this  way  confifls  in  there  being  a  little  mere 
lenity  in  the  government  of  fome  countries  than 
formerly  :  and  as  to  this,  it  is  balanced  by  the  pro- 
digious increafe  of  Handing  armies,  and  other  na- 
tional burdens. 

The  only  way  in  which  an  increafe  in  kncu^kdge 
is  to  operate  to  the  melioration  of  the  (late  of  man- 
kind is  in  private  life,      it  is  to  foften  and  human- 
ize men's  manners,   and   emancipate   their   minds 
from    the    fliackles   of   fuperftltion    and    bigotry, 
names  which  writers  of  this  clafs  commonly  beftow 
upon   Chriftianity.     This  is  the  boundary  beyond 
which,  whatever  be  his  v/ifhes,  the  hopes  of  this 
MTiter  will  not  fuffer  himjto  pafs  :  and    even   this 
refpedls  only  Europe  and   her  immediate  connexi- 
ons, and  not  the  whole  of  them.     The  great  mafs 
of  mankind  are  In  an  abfolutely  hopelefs  condition: 
for  there  arc  no  means  of  carrying   our   improve- 
ments among  them  but  by  conqueft,  and  conquefl 
is  a  Pandora's  box,  at  the   mention  of  which  he 
fhudders. 

Such  are  the  profpca:s  of  unbelievers  ;  fuch 
is  the  horrid  defpondency  under  which  they 
iink  when  Providence  counteraas  their  favourite 
fchemes  -,  and  fuch  the  fpirit  which  they  take  pains 
to  infufe  into  the  minds  of  men  in  order  to  make 
them  happy  !      ChriHian  reader,  Have  you  no  bet- 

M 


i« 


Mi 


!l8 


Chrijllariity 


[Part  I. 


.ter  hopes  than  thefe  ?  Are  you  not  acquainted 
with  a  principle,  which  like  the  machine  of  Ar- 
chimedes, will  remove  this  mighty  mafs  of  evils  ? 
JBe  they  as  great  and  as  numerous  as  they  may,  if 
all  can  be  reduced  to  a  fmgle  caufe,  and  that  caufe 
removed,  the  work  is  done.  All  the  evils  of 
which  this  writer  complains  are  reducible  to  that 
one  principle,  which  he  fays,  (and  'tis  well  he  fays 
h)  "  is  interwoven  into  our  very  nature  •,  namely, 
"  The  propenfity  to  prefer  our  own  interefts  above 
**  that  of  the  community."  It  is  this  propenfity 
that  operates  in  the  great,  and  induces  them  to 
*^  oppofe  every  thing  that  would  he  unfafourablc 
"  to  their  power  and  advantage  ;"  and  the  fame 
thing  operates  ^mong  common  people,  great  num- 
bers of  whom,  it  is  well  known,  would  fell  their 
country  for  a  piece  of  bread.  If  this  principle 
cannot  be  removed,  I  fliall,  with  this  writer,  for 
ever  defpair  of  any  cfiential  changes  for  the  better 
in  the  ftate  of  mankind,  and  will  content  myfdf 
with  cultivating  private  and  domcftic  happinefs, 
and  hoping  for  the  bleflfcdnefs  of  a  future  life  :  but 
if  it  can,  I  mufl:  leave  him  to  defpair  alone. 

My  hopes  are  not  founded  on  forms  of  govern- 
ynent,  nor  even  on  an  increafe  of  knowledge,  tho' 
each  may  have  its  value  ;  but  on  the  fpirlt  by  nuhich 
both  the  rulers  and  the  people  luill  be  governed.  All 
forms  of  government  have  hitherto  refted  on  the 
bafis  oi  f elf 'love.  The  wifeft  and  befl:  ftatefmen 
have  been  obliged  to  take  it  for  granted  that  the 
mafs  of  every  people  will  be  governed  by  this  prin- 
ciple; and  conlequently  all  their  fchemes  have  been 
directed  to  the  balancing  cf  things  in  fuch  a  man- 
ner as  thai  people  in  purfuing  their  own  intereft 
Ihould  promote  that  of  the  public.     If  in  any  cafe 


Chap.  VII. ]     a  fource  of  Happhicfs,  i  j  n 

they  have  prefumed  on  the  contrary,  experience 
has  foon  taught  them  that  all  their  fchemes  are 
vifionary,  and  inapplicable  to  real  life.  But  if  the 
mafs  of  the  people,  compofed  of  all  the  different 
orders  of  fociety,  were  governed  by  a  fplrit  of  juf- 
tice  and  difmterefted  benevolence,  fyftems  of  go- 
vernment might  fafely  be  formed  on  this  bails.  It 
would  then  be  fufficient  for  Statefmen  to  afcertain 
what  was  right,  and  beft  adapted  to  promote  the 
good  of  the  community,  and  the  people  would 
cheerfully  purfue  it;  and  purfuing  this,  would  find 
their  own  good  more  effcaually  promoted  than  by 
all  the  little  difcordant  arts  of  a  felfilh  mind. 

The  excellence  of  the  moO:  admired  conftitu- 
tions   which  have  hitherto  appeared  in  the  world 
has  chiefly  confified  in  the  balance  of  power  be- 
ing fo  diftributed  amongft  the  difi'erent   orders  of 
fociety  as  that  no  one  fhould  materially  opprefs  or 
injure  the  other.      They  have  endeavoured  to  fct 
boundaries  to  each  others  encroachments,  and  con- 
trived  in  fome  degree  to  counteraifi:  venality,  cor-^ 
Fuption  and  tumult.      But  all   this  fuppofes  a  cor- 
rupt  ftate  of  fociety,  and  amounts  to  no  more  than 
making  the  beft  of  things,  taking  them  as  thev 
are.      Locks,   and   keys,   and   bolts,   and   bars  are 
necefl'ary  in  our  houfes  as  things  are ;  but  it  were 
better  if  there  were  no  occafion   for  them.      I  do 
not  take  upon  me  to  fay  that  things  will  ever  be. 
in  fuch  a  firate  as  that  there  iliall   be  no  need  of 
thefe  political  precautions ;  but  I  believe  they  will 
be  far  lefs  necefiary  than  they  now  are. 

If  the  Bible  be  true,  the  knowledge  of  the  Lord 
will  cover  the  earth  as  the  waters  cover  the  lea  ;  the 
kingdoms  of  this  world  will  become  the  kingdoms- 
«f  our  Lord  and  of  his  Chrift  ;  idolatry,  and  every. 

M  2 


120 


ChnJJiafiity 


[Part  L 


t' 


■^ 


fpecies  of  falfc  religion  fliall  be  no  more  *,  the  art 
and  inftruments  of  war  fliall  be  laid  afide,  and  ex- 
changed for  thofe  of  husbandry ;  the  diftcrcnt 
tribes  of  man  Ihall  be  united  in  one  common  band 
cf  brotherly  love;  flavery  and  opprcfiion  will  ccafc*, 
righteoufnefs  will  be  eftabliflied  in  the  eafth  5  and 
.the  work  of  righteoufnefs  fliall  be  peace,  and  the 
cftect  of  righteoufnefs  quictncfs  and  afliirance  for 
ever. 

But  **  Chrifrianity  has  been  tried,  it  fecms,  and 
found  infuflicient."  That  it  has  not  been  as  yet 
AiiScicnt  to  banifh  unjuft  wars  from  the  earth,  is 
true  ;  and  It  were  more  than  wxnderfiil  if  it  had, 
feeing  It  has  never  yet  been  cordially  embraced  by 
the  majority,  nor  perhaps  by  the  preponderating 
part  of  any  nation.  Ncverthelefs  it  has  had  its 
influence.  This  gloomy  writer  himfelf  acknow- 
ledges that  the  flate  of  fociety  in  Europe  and 
Amcricn,  that  is  to  fay  in  Chrillendom,  is  far  pre- 
ferable to  what  it  is  in  other  parts  of  the  earth. 
Of  the  reft  of  the  world  he  has  no  hope.  Has 
Chriftianity  done  nothing  in  this  cafe  ?  That  thou- 
fands  in  different  nations  are  by  a  cordial  behef  of 
it  rendered  fober,  juft,  difinterefted,  and  peaceable; 
and  that  the  ftate  of  fociety  at  large  is  greatly  me- 
liorated, has  been  proved,  I  hope,  already  :*  to  be- 
lieve then  in  the  future  accomplifliment  of  the 
foregoing  prophecies  is  only  to  believe  that  what 
is  already  eftedled  in  individuals  will  be  extended 
to  the  general  body  of  mankind,  or  at  lead,  to 
fiich  a  proportion  of  them  as  fliall  be  fufficient  to 
give  a  preponderance  in  human  affairs. 

Moreover,  the  fame  book  which  declares  thai 


♦  Chap.  V.  VI. 


Ch A Pr  VIL]      a  fource  of  Happ'mtfs,  1 2 p 

the  kingdoms  of  this  world  fhall  become  the  hirtgdoms- 
9f  our  Lord  and  of  his  Chrifl^  has  foretold  in  a  great 
variety  of  language,  the  downfal  of  the  Papal  Anti- 
chrifl,  and  that  by  means  of  the  fame  powers  from 
which  its  dominion  was  firft  derived.      We  have 
in  part  feen  the  fulfilment  of  the  one,  and  live  in 
expeflatioti  of  the  other.     Wc  are  not  ignorant  of 
tlie  evil  defigns  of  inlldcis,   but  we  believe  that 
God  is  above  them,  and  that  tliey  arc  only  inflru- 
ments   in   his  hand  in  the  fulfilment  of  his  word. 
While  therefore  we  feel  for  the  miferies  of  man- 
kind,  occafioned  by  the  dreadful  devaflations  of 
war,  we  forrow  not  as  thofe  wlio  have  no  hope ; 
but  are  perfuaded  that  all  things,   even  now,   are 
working  together  for  good  :   and  while  wc  pity  in- 
dividual fufferers,  wc  cannot  join  the  whining  la- 
mentations of  intcrefled  men,  Alas^  ALu^  thi!  gre.it 
city  !  On  the  contrary,  wc  feel  difpofcd  10  join  the 
fong  of  the  heavenly  hoil-,  Amctiy  JIL-hi^i  '    Saiws- 
tiony   and  honour ^  and  ghrvy    and  pr.-ivJr  »V   Ufit^  tht 
Lord  our  God  :  for  true  and  righteout  are  his  Ju<f^ 
ments  —  Lvt  us  he  glady  and  rejoice^  end  give  h'Sttci/r 
to^  him  :  for  the  marriage  of  the  Latnh  u  «/w/,  ^tnd: 
his  bride  hath  made  herfelf  ready. 

If,  according  to  the  dodlrine  of  iLiKv^i^r^l^y  /V- 
neyy  and  other  dcifrs,  w»c  knew  no  other  fource  of 
virtue  and  happinefs  ihwn  fe/f /ove,  trc  (liould  often 
be  lefs  happy  than  we  arc.  Oisr  blc^cdncft  h 
bound  up  with  that  of  Chrift,  arul  his  followers 
throughout  the  world.  His  friends  arc  our  frictids, 
and  his  enemies  our  enemies.  They  that  fcek  his 
life  feek  ours.  The  profperity  of  hi$  kingdom  is 
our  profperity ;  and  we  prefer  it  above  Our  chief 
joy.  From  the  public  flock  of  blclTcdncfs,  being 
thus  confidercd  as  the  common  property  of  cverv 

M3 


1^22 


Chrlflianltyj   ^c. 


[Part  L 


t 


individual,  arifes  a  great  and  conftant  influx  of  en- 
joyment. Hence  it  is  that  in  times  when  tempos 
ral  comforts  fail  us,  or  family  troubles  deprefs  us, 
or  a  cloud  hangs  over  our  particular  connexions,  or 
death  threatens  to  arreft  us  in  a  courfe  of  pleafing 
labour,  we  have  flill  our  refources  of  confolation. 

*  Afi:airs  with  me  are  linking  ;  but  he  mujl  increafe* 
— '  My  houfe  is  not  fo  with  God  ;  but  the  king- 
dom of  my  Lord  fliall  be  eftablifhed  for  ever.'— 

*  His  intereft  finks  in  this  congregation  ;  but  it 
rifes  elfewherc' — *  I  die  ;  but  God  will  furely  viiit 
you  !  *  Such  is  the  heritage  of  the  fervants  of  the 
Lord  ;  and  fuch  the  bleflednefs  of  thofe  whofe 
chief  defire  it  is,  that  they  may  fee  the  good  of  his 
chofen^  that  they  may  rejoice  in  the  gladnefs  of  his  na^ 
tion^  and  that  they  may  glory  with  his  inheritance » 


s=5cr 


The  Gospel  its  own  Witness: 


V'\ 


PART     IL 


iiil 


IN  WHICH  THE  HARMONY  OF  THE  CHRISTIAN 
RELIGION  IS  CONSIDERED  AS  AN  EVIDENCE 
OF  ITS   DIVINITY. 


I 


F  Chrlftianity  be  an  impoflure,  it  maf, 
like  all  other  impoflures,  be  detected.  Falfehood 
may  always  be  proved  to  clafli  with  fa6l,  with  rea- 
fon  or  with  itfclf,  and  often  with  them  all.  If  on 
the  contrary,  its  origin  be  divine,  it  may  be  expert- 
cd  to  bear  the  character  of  confiftency,  which  difi 
tinguifhes  every  other  divine  production.  If  the 
Scriptures  can  be  proved  to  harmonize  with  hiftoric 
fa(fb,  with  truth,  with  themfelves,  and  with  fober 
reafon  ;  they  muft,  confidering  what  they  profefs, 
be  divinely  infpired,  and  Chriflianity  muil  be  of 
God. 


CHAP.      L 

The  harmony  of  Scripture  with  hijloric  faEl^  evinced 
by  the  fulfilment  of  prophecy. 


I 


F  the  pretence  which  the  Scriptures  make 
to  divine  infpiration  be  unfounded,  it  can  be  no 


if 


124 


Fulfilment 


[Part  IL 


•I 
'-1 


very  dlfiicult  undertaking  to  prove  it  fo.  The 
facrcd  writers,  befides  abounding  in  hiftory,  doc- 
trine, and  morality,  have  dealt  largely  in  prophecy ; 
and  this  not  in  the  manner  of  the  heathen  priefts, 
who  made  ufe  of  dark  and  dubious  language.  Their 
meaning  in  general  is  capable  of  being  underflood, 
even  at  this  diftance  of  time ;  and  in  many  in- 
ftances  cannot  be  miftaken.  The  difpute,  there- 
fore, between  believers  and  unbelievers  is  reducible 
to  a  Ihort  iflue.  If  Scripture  prophecy  be  divinely 
infpired,  it  will  be  accompliihed :  but  if  it  be  im- 
pofture,  it  will  not. 

Let  us  fuppofe  that,  by  digging  in  the  earthy  a 
cheft  were  difcovered,  containing  a  number  of  an- 
cient curioflties  ;  and  among  other  things  a  tablet, 
infcribed  with  calculations  of  the  mod  remarkable 
cclipfes  that  fhould  take  place  for  a  great  while  to 
come.  Thefe  calculations  are  examined,  and  found 
to  corrcfpond  with  fa<Sl:  for  more  than  two  thou- 
fand  years  paft.  The  infpeclors  cannot  agree  per- 
haps in  deciding  who  was  the  author,  whether  it 
had  not  gone  through  feveral  hands  when  it  was 
depofited  in  the  cheft,  and  various  other  c^ueftions : 
but  does  this  invalidate  the  truth  of  the  calcula- 
tions, or  diminifli  the  value  of  the  tablet  ? 

It  cannot  be  objected  that  events  have  been  pre- 
didled  from  mere  political  forefight,  which  have  ac- 
tually come  to  pafs  :  for  though  this  may  have  been 
the  cafe  in  a  few  inftances,  wherein  caufes  have  al- 
ready exifted  which  afforded  ground  for  the  conclur 
fion ;  yet  it  is  impofUblc  that  the  fuccellive  changes 
and  revolutions  of  empires,  fome  of  which  were 
more  than  a  thoufand  years  dillant,  and  depended 
on  ten  thoufand  unknown  incidents,  iliould  be  the 
ob]e<fts  of  human  fpeculatioiu  ' 


Chap.  I.] 


of  Prophecy, 


12 


Mr.  Paine  feems  to  feel  the  difficulty  attending 
his  caufe  on  this  fubjedl.  His  method  of  meeting  it 
is  not  by  foberly  examining  the  agreement  or  difa- 
grcement  of  prophecy  and  hiftary  :  that  would  not 
have  fuited  his  purpofe ;  but,  as  though  he  had  made 
a  wonderful  difcovery,  he  in  the  firft  place  goes 
about  to  prove  that  the  prophets  wrote  poetry  ;  and 
from  hence  would  perfuade  us  that  a  prophet  was  no 
other  than  an  ancient  Jewifh  bard.  That  the  pro- 
phecies are  what  is  now  called  poetic,  Mr.  Paine 
need  not  have  given  himfelf  the  trouble  to  prove, 
as  no  perfon  of  common  underflanding  can  doubt 
it  :  but  the  queftion  is,  did  not  thefe  writings,  in 
whatever  kind  of  language  they  were  written,  con- 
tain prediBions  of  future  events ;  yea  and  of  the 
moft  notorious  and  remarkable  events,  fuch  as 
fliould  form  the  grand  outlines  of  hiftory  in  the 
following  ages  ?  Mr.  Paine  v/ill  not  deny  this  y  nor 
will  he  foberly  undertake  to  difprove  that  many  of 
thofc  events  have  already  come  to  pafs.  He  will, 
however,  take  a  fhorter  method  ;  a  method  more 
fuited  to  his  turn  of  mind.  He  will  call  the  prophets 
**  impoftors  and  liars  ;"  he  will  roundly  afiert  \^ith- 
out  a  fhadow  of  proof,  and  in  defiance  of  hifloric 
evidence,  that  the  predi<^ion  concerning  Cyrus  was 
written  after  the  event  took  place  j  he  will  labour 
to  pervert  and  explain  away  fome  few  of  the  prophe- 
cies, and  get  rid  of  the  reft  by  calling  the  writer 
**  a  falfe  prophet,"  and  his  produ<5lion  ^*  a  book  of 
falfehoods."*  Thefe  are  weapons  worthy  of  Mr, 
Paine's  warfare.  But  why  all  this  rage  againft  an 
ancient  bard  ?  Juft  now  a  prophet  was  only  a  poet, 
and  the  idea  of  a  predi<^or  of  future  events  was  not 


#1 


I 

m 

n\ 

n 

M 


*  ^^e  of  Reafon^  Part  II.  p.  53,  44,  47.. 


124 


Fulfilment 


[Part  IL 


very  dLfficult  undertaking  to  prove  It  fo.  The 
facrcd  writers,  befides  abounding  in  hiftory,  doc- 
trine, and  morality,  have  dealt  largely  in  prophecy  j 
and  this  not  in  the  manner  of  the  heathen  priefts, 
who  made  ufe  of  dark  and  dubious  language.  Their 
meaning  in  general  is  capable  of  being  underftood, 
even  at  this  diflance  of  time ;  and  in  many  in- 
ftances  cannot  be  miftaken.  The  difpute,  there- 
fore, between  believers  and  unbelievers  is  reducible 
to  a  Ihort  iflue.  If  Scripture  prophecy  be  divinely 
infpired,  It  will  be  accomplilhed :  but  if  it  be  im- 
pofture,  it  will  not. 

Let  us  fuppofe  that,  by  digging  In  the  earthy  a 
chefi:  were  difcovered,  containing  a  number  of  an- 
cient curioflties  j  and  among  other  things  a  tablet, 
infcribed  with  calculations  of  the  m©{l  remarkable 
ccllpfes  that  fhould  take  place  for  a  great  while,  to 
come.  Thefe  calculations  are  examined,  and  found 
to  correfpond  with  fa(51:  for  more  than  two  thou- 
fand  years  paft.  The  infpeclors  cannot  agree  per- 
haps in  deciding  who  was  the  author,  whether  it 
had  not  gone  through  feveral  hands  when  it  was 
depofited  in  the  cheft,  and  various  other  (jueftions : 
but  does  this  invalidate  the  truth  of  the  calcula- 
tions, or  diminlfli  the  value  of  the  tablet  ? 

It  cannot  be  objected  that  events  have  been  pre- 
di£led  from  mere  political  forefight,  which  have  ac- 
tually come  to  pafs  :  for  though  this  may  have  been 
the  cafe  in  a  few  inftances,  wherein  caufes  have  al- 
ready exlfted  which  afforded  ground  for  the  conclu^ 
fion;  yet  it  is  Impoflible  that  the  fucceflive  changes 
and  revolutions  of  empires,  fome  of  which  were 
more  than  a  thoufand  years  diftant,  and  depended 
on  ten  thoufand  unknown  incidents^  fliould  be  the 
obje^s  of  human  fpeculatioiu  » 


Chap.  I.] 


of  Prophecy, 


IT 


Mr.  Paine  feems  to  feel  the  dliHculty  attending 
his  caufe  on  this  fubjecSl.  His  method  of  meeting  it 
is  not  by  foberly  examining  the  agreement  or  difa- 
grcement  of  prophecy  and  hiftory  :  that  would  not 
have  fulted  his  purpofe ;  but,  as  though  he  had  made 
a  wonderful  difcovery,  he  in  the  firft  place  goes 
about  to  prove  that  the  prophets  wrote  poetry  ;  and 
from  hence  would  perfuade  us  that  a  prophet  was  no 
other  than  an  ancient  Jewifh  bard.  That  the  pro- 
phecies are  what  is  now  called  poetic,  Mr.  Paine 
need  not  have  given  himfelf  the  trouble  to  prove, 
as  no  perfon  of  common  underflanding  can  doubt 
it  :  but  the  queftion  is,  did  not  thefe  writings,  in 
whatever  kind  of  language  they  were  written,  con- 
tain prediElions  of  future  events ;  yea  and  of  the 
moft  notorious  and  remarkable  events,  fuch  as 
lliould  form  the  grand  outlines  of  hiftory  in  the 
following  ages  .?  Mr.  Paine  v/ill  not  deny  this  \  nor 
will  he  foberly  undertake  to  difprove  that  many  of 
thofe  events  have  already  come  to  pafs.  He  will, 
however,  take  a  fhorter  method  \  a  method  more 
fulted  to  his  turn  of  mind.  He  will  call  the  prophets 
*'  impoftors  and  liars  ;"  he  will  roundly  afiert  vt^ith- 
out  a  fhadow  of  proof,  and  in  defiance  of  hifloric 
evidence,  that  the  predi<Slion  concerning  Cyrus  was 
written  after  the  event  took  place  \  he  will  labour 
to  pervert  and  explain  away  fome  few  of  the  prophe- 
cies, and  get  rid  of  the  reft  by  calling  the  writer 
*'  a  falfe  prophet,"  and  his  produ<Stion  ^*  a  book  of 
falfehoods."*  Thefe  are  weapons  worthy  of  Mr» 
Paine's  warfare.  But  why  all  this  rage  agalnfl  an 
ancient  bard  ?  Juft  now  a  prophet  was  only  a  poet, 
and  the  idea  of  a  predictor  of  future  events  was  not 


1^ 


•II 


♦  A^t  of  Reafon^  Part  II.  p.  53,  44,  47^ 


3  26 


Fulfihrunt 


[Part  IT. 


included  in  the  meaning  of  the  term.  It  feems, 
however,  by  this  time,  tliat  Mr.  Paine  has  found 
a  number  oi  prediElions  in  the  prophetic  writings,  to 
get  rid  of  which  he  is  obliged,  as  is  ufual  with  him 
in  cafes  of  emergency,  to  fummon  all  his  talents 
for  mifreprcfentation  and  abufe. 

I  take  no  particular  notice  of  this  writer's  at- 
tempts to 'explain  away  a  few  of  the  prcdidlions  of 
Ifaiah,  and  other  prophets.  Thofc  who  have  un- 
dertaken to  anfwer  him  have  performed  this  part 
of  the  bufmefs.  I  Ihall  only  notice  that  he  ha»  not 
dared  to  meet  the  great  body  of  fcripture  prophecy, 
or  fairly  to  look  it  in  the  face. 

To  fay  nothing  of  the  predictions  of  the  dcftruc- 
tion  of  mankind  by  a  flood  ;  of  that  of  Sodom  and 
Gomorrah  by  fire  ;  of  the  defcendants  of  Abrahant 
being  put  in  pofTeflion  of  Canaan  within  a  limited 
period  ;  and  of  various  other  events,  the  hiftory  as 
well  as  the  prophecy  of  which  is  confined  to  the 
Scriptures  ;  let  us  review  thofe  predidlions  the  ful- 
filment of  which  has  been  recorded  bv  hiftorians 
who  knew  nothing  of  them,  and  confequently 
could  have  no  defign  in  their  favour. 

It  is  worthy  of  noticc>  that  facrcd  hiflory  ends 
where  profane  hiflory,  that  part  of  it  at  leaft  which 
is  commonly  reckoned  authentic,  begins.  Prior  to 
the  Babylonifh  Captivity,  the  fcriptural  writers  were 
hi  the  habit  of  narrating  the  leading  events  of  their 
country,  and  of  incidentally  introducing  thofe  of 
the  furrounding  nations-,  but  fliortly  after  this  time 
the  great  changes  in  the  world  began  to  be  record- 
ed by  other  hands,  as  Herodotus y  Xenopkon^  and 
others.  From  this  period  they  dealt  chiefly  in  pro- 
phecy, leaving  it  to  common  hiflorians  to  record  its, 
fulfilment. 


Chap.  I.l 


of  Prophecy, 


t^r 


Mr.  Paine  fays  the  fcripture  prophecies  are  ■*'  a 
book  of  falfehoods."  Let  us  examine  this  charge. 
Ifaiah,  above  a  hundred  years  before  the  Captivity, 
predi<!led  the  deflru^tion  of  the  Babylonifh  empire 
by  the  Medes  and  Periians,  and  Judah's  confequent 
deliverance,  ^e plunderer  is  plundered^  and  the  def" 
troyer  is  dejlroyed:  Go  up^  O  Elam;  hefiege^  O  Media  ; 
oil  the  crying  thereof  have  I  made  to  ceafe.^  Afk  He^ 
rodotus  and  Xenophon  ;    Was  this  a  falfehood  ? 

Daniel,  fourteen  years  before  the  eflablifhment 
of  the  Medo-Perfian  dominion  by  the  taking  of  Ba- 
bylon, defcribed  that  dominion,  with  its  conquefls, 
and  the  fuperiorlty  of  the  Perfian  influence  to  that 
of  the  Median,  under  the  fymbol  of  a  Ram  with 
two  horns.  /  Vfted  up  mine  eyes  and  fcnv^  and  behold 
iJjere  flood  by  the  river  a  ram^  which  had  two  horns  s 
^nd  the  tnvo  horns  nvere  highy  and  the  higher  came  up 
lafl,  Ifaw  the  ram  pufJnng  weflward  and  northward^ 
and  fouthward ;  fo  that  ns  h£afls  might  fiand  before 
hiniy  neither  was  there  any  that  could  deliver  out  of 
his  hand ;  but  he  did  according  to  his  willy  and  became 
great.  This  is  expounded  as  follows:  T^he  ram  which 
thou  fawefl  having  two  horns  are  the  kings  of  Media 
and  Pnffa.\  Afk  the  afore-mentioned  hiftorians  \ 
Was  this  a  falfehood  ? 

The  fame  Daniel,  at  the  fame  time,  two  hun- 
dred and  twejity-three  years  before  the  event,  pre- 
dicted the  overthrow  of  this  Medo-Perfian  domi- 
nion, by  the  arms  of  Greece,  under  the  command 
of  Alexander;  and  defcribed  the  latter  government 


^1 


*  I.owtK's  tranflatlon  of  Ifai.  txi.  2.  Other  prophecies  of  the 
fame  event  miy  be  feen  in  Ifai.  xiii.  xiv.  xxi.xliiu  14—17.  xilv.  28. 
xlv.  I — 4.  xivii.  Jer.  rxv.  12—16.  1.  li.  Hab. 

f  Dan.  Tul.  ;;,  4,  20.    See  alfo  on  the  {Wiie  fubjeiSl,  Cbap  vii.  j. 


nS 


Fh'ljllment 


[Part  IL 


Chap.  I.] 


tinder  the  fymbol  of  a  he-goat,  with  a  notable  horn 
between  his  eyes.  As  I  ivas  conjidermg^  behold  a 
he-goat  came  from  the  nvejiy  on  the  face  of  the  ivholc 
earthy  and  touched  not  the  ground.  And  the  goat  had 
a  notable  horn  hetiveen  his  eyes.  And  he  came  to  the 
ram  that  had  two  horns,  nvh'ich  I  had  feen  fiandittg  by 
the  river,  and  ran  unto  him  in  the.  fury  of  his  power. 
Aful  Ifaiv  him  come  clofe  unto  the  ram,  and  he  nvas  mov- 
cd  with  choler  cgainfl  him,  andfmote  the  ram,  and  hr ale 
his  two  horns.  And  there  was  no  power  in  the  ram  to 
J} and  before  him  ;  but  he  ccfl  him  down  to  the  ground, 
and  flamped  upon  him  ;  and  there  was  none  that  could 
deliver  the  ram  out  of  his  hand.  The  cxpofition  of  this 
vifion  follows  :  The  rough  gcat  is  the  kingdom  or  pow- 
er of  Grecia  ;  and  the  great  horn  that  is  between  his 
eyes  is  the  firfl  king,*"  A  Ik  Diodorus  Siculus,  Plu- 
tarch, and  other  hiftorians  of  thofe  times  -,  Was 
this  a  falfehood  ? 

The  fame  Daniel,  at  the  fame  time,  two  hun- 
dred and  thirty  years  before  the  event,  predidled 
the  death  of  Alexander,  and  the  divifion  of  his 
empire  amongft  four  of  his  principal  Commanders, 
each  of  whom  had  an  cxtenfive  dominion.  The 
he-o-oat  waxed  very  great  :  and  when  he  was  flrong 
the  great  horn  was  broken  ;  and  for  it  came  up  four 
notable  ones  towards  the  four  winds  of  heaven.  The 
interpretation  of  this  was  as  follows  :  Now  the  great 
horn  being  broken  y  whereas  fur  flood  up  for  it,  four 
kingdoms  fiall  fand  up  cut  of  the  station  y  but  not  in 
his  power, -f  Aflc  the  afore-m.cntioncd  hiftorians 
of  thofe  times  ;  Was  this  a  falfehood  ? 

The  fame  Daniel,  at  the  fame  time,  three  hun- 

*  Dai^.  vul.  5--7,  21.  See  alfo  on  the  fame  fubjctft,  Chap.  xl.  2,  ;„  4* 
f  Dan.  viii.  8.  12.     Set  alfo  on  the  fame  fubjed,  Chap,  vil  6.   ► 


of  Prophecy, 


129 


dred  and  eighty  years    before   the  event,  foretold 
the  outrageous  reign,  and   fudden  death  of  Antio- 
chus    Epiphanes,   king  of  Syria  :   particularly,   tliat 
by  flattery  and  treachery  he  fliouM  accomplilh  his 
end  ;    and,  on  account   of  the   degeneracy  of  the 
Jews,    fliould    be   permitted  for  a   time  to  ravage 
their  country,   interrupt  their  ordinary  courfe  of 
worfliip,  profane  their  temple,   and  perfecutc  even 
to  death  thofe  who  refufed  to  comply  with  his  hea- 
then abominations  ;   but  that  in   the   midft  of  his 
career  he  fhould   be  cut  off  by  a  fudden  vifitation 
from  heaven.      And  out  of  one  of  them  (the  four 
branches  of  the  Grecian  empire)  came  forth  a  little 
horn,  which  waited  exceeding  great,  toward  the  fouth, 
and  toward  the  eajl,   and  toward  the  pleafant  land. 
And  it  waxed  great,  even  to  the  hojl  of  heaven  ;   and 
it  caf  down  fame  of  the  hojl,   and  of  the  flars  to  the 
ground,   and  flampcd  upon  them.      Tea,  he  magnified 
himfelf  even  to  the  prince  of  the  hofl,   and  by  him  the 
daily  facrifice  was  taken   away,   and  the  place  of  his 
fanBuary  was  cajl  down.     And  a  hoj  was  given  him 
againfl  the  daily  facrifce,   by  rcafon  of  tranfgrejfmi, 
and  it  cafl  down  the  truth   to  the  ground ;    and  it 
pnSnfed  and profpered.    Of  this  the  following  is  the 
expofition  :   In  the  latter  time  of  their  kingdom,  when 
the  tranfgrejors  are  come  to  the  full,  a  king  of  feres 
countenance,    and  underflandlng   dark  fcntences  jhall 
fland  up.      And  his  power  fijall  be  mighty,  but  not  by 
his  own  power  :  and  hefhall  deflroy  wonderfully ^  and 
fjall  prof  per  and  pra^ife,  and  fJjall  deflroy  the  mighty 
and  the  holy  people.      And  through  his  policy  alfo   he 
fjall  caufe  craft  to  prof  per  in  his  hand  ;   and  he  fjjall 
magnify  himfelf  in  his  heart,  and  by  peace  fljall  diflroy 
many  :    he  fhall  alfo  fland  up  againfl  the  prince  of 
princes  ;•   hut  he  fl jail  be  broken  without  hand, 

N 


II 


;« 


'%■ 


i  1 1 

4    l' 


f - 


!■.# 


130 


Fulfilment 


[Part  II. 


Daniel  alfo  foretels,  in  the  eleventh  Chapter  of 
his  prophecies,  the  wars  between  this  king  of  Sy- 
ria and  Ptolemy  Philomcier,   king   of  Egypt  ;   with 
the  interpofition  of  the  Romans,  whofe  ambafTadors 
fhould  come  over  in  JJjips  from  Chittlm^  and  com- 
pel him  to  defift :  alfo  that  being  thus  difappoint- 
ed  of  his  objea  in  Egypt,  he  fhould  return  full  of 
wrath  and  indignation  to  his  own  land,  and  wreak 
his  vengeance  upon  the  Jews,  whofe  country  lay 
in  his  way,  though  they  had  done  nothing  to  of- 
fend him.      I  will  not  fay,  afk  Jofephusy  Diodorus 
Siculusy  and  Pohbius,  if  thefe  were  falfehoods  •,  alk 
Porphyry^  a  profefled  enemy  to  the  Holy  Scriptures, 
both  of  the  Old  and  New  Teftament,  and  who 
wrote  againft  them  about  the  middle  of  the  third 
Century.      He  has  proved  from  the  teftimony  of 
fix  or  feven  hiftorians  of  thofe  times,   that  thefe 
prediaions  were  all  exa£lly  fulfilled  :  and  like  Mr. 
Talne  by  the  prophecies  concerning  Cyrus,   is  dri- 
ven,  merely  m  account  of  their  being  true^   to  fly  in 
the  face  of  hiftoric  evidence,  and  maintain  that 
they  could  not  be  the  produdlion  of  Daniel,  but 
mufl  have   been   written  by  ibme  Jew  after  the 
events  took  place.*' 

As  in  the  eighth  and  eleventh  chapters  of  his 
prophecies  Daniel  has  foretold  the  Terllan  and 
Grecian  governments,  with  the  fubdivifions  of  the 
latter,  and  how  they  fliould  affecl  the  Jewifh  peo- 
ple ;  fo  in  the  ieventh  chapter  he  has,  in  connexion 
with  them,  foretold  the  government  of  Rome, 
This  fingnlar  empire  he  reprefents  as  exceeding  all 


•  See  TA:^auy:s  Ccnmylcn,  Part  I.  Boo'x  II.  Vlll.  Part  If.  Booh 
III.  where  the  accoinplilhmcnt  of  all  tlic  foregoing  e^'cnt3  ii  clevly 
narrated,  and  the  av-thprities  citt?d. 


%3 


Chap.  I.] 


of  Prophecy, 


131 


I 


that  had  gone  before  it  in  power  and  terror  •,  and 
as  that  of  Greece,  Toon  after  the  death  of  Alexan- 
der, fhould  be  divided  into  four  kingdoms,  figni- 
lied  by  the  four  heads  of  the  third  beafl,  fo  this, 
it  is  foretold,  fhould  be,  at  the  time  of  its  difTolu- 
tion,  divided  into  ten  kingdoms,  which  are  figni- 
fied  by  the  ten  horns  of  the  fourth  beafl.  Afk 
univerfal  hiftory.  Is  this  a  falfehood  }  Thofe  who 
adopt  the  caufe  of  Porphyry  mufl  in  this  inllancc 
defert  his  hypothefis  :  they  cannot  fay  that  this 
part  of  the  prophecy  was  written  by  fome  Jew  af- 
ter the  event  took  place,  feeing  Porphyry  himfclf 
has  acknowledged  its  exiftence  fome  hundreds  of 
years  before  it  was  accomplifhed. 

The  predidlions  of  this  prophet  did  not  end  here: 
he  at  the  fame  time  foretold  that  there  fhould  arife 
among  the  ten  kingdoms  into  which  the  Roman  em- 
pire fliould  be  broken,  a  pov/er  diverfe  from  all  the 
refl  5  a  little  horn  which  fhould  ^^-j/C' ^r.^j/  7t?i?r^/ 
againji  the  Mojl  Highy  and  ivear  out  the  faints  of  the 
Mofl  High ;  and  that  this  power  fhould  continue 
until  a  iimcy  and  times y  and  the  dividing  of  time.  At 
the  end  of  this  period,  he  adds,  the  judgment  f  jail 
fity  and  they  fl: all  tale  aivay  his  dominion y  to  ccnfume 
and  to  deflroy  unto  the  end.  Are  thefe  falfehoods  }  Let 
the  hiftory  of  the  lafh  twelve  hundred  years,  and 
the  prefent  flate  of  the  Papal  hierarchy,  determine* 

Pafling  over  the  predictions  of  the  Mefliah, 
whofe  birth,  place  of  nativity,  time  of  appearance, 
manner  of  life,  doClrine,  miracles,  death,  and  refur- 
re£lion,  were  each  particularly  pointed  out,**^  let  us 
examine  a  few  examples  from  the  New  Teflnment. 
Our  Lord  Jefus  Chrifl  foretold  the  deflru<ftion  of 

*  Ifai.  ix.  6.  Mic.  v.  %,  Dan.  ix.  ao.— 27*  IfoL  ilii.  a.  xxxv.  5* 
6.  liii.     Pf.  xvi.  10,  IX. 

N  2 


J3« 


Fulfilm^t 


[Tart  IL 


}  ; 


m- 


Terufalem  bv  the  Romans,  and  limited  the  time  of 
hs  accompliflimcilt  to  the  then  prefcnt  generation,'^ 
A{k  Jofephu?,  the  Jewilh  hiftorian,  Is  this  a  falfe- 
hood  ? 

It  was  intimated  at  the  fame  time  that  the  Jewifh 
people  ihould  not  only  fall  by  the  edge  of  the  fword, 
but  that  great  numbers  of  them  fhould  be  led  away 
fnptive  into  all  nations  ;  and  that  Jervfolem  Jhould  he 
trodden  doivn  of  the  Gentiles ^  until  the  times  of  the  gen* 
tiles  Jhould  be  fulfilled.\  Afk  the  prefent  defcendants 
of  that  unhnppy  people,  Is  this  a  falfehood  ? 

The  apoftic  of  the  Gentiles  foretold  that  there 

fliould  be  a  falling  aivn\y   cr  a   grand  apoflacy   in 

the  Chriftian  church ;  wherein  the  man  cffin  JJjould 

te  revealed i  even  the  fen  of  perdition  ;   who  ivould  op^ 

f-ifey  and  exalt  himfelf  above  all  that  is  called  God,  or 

that  is  ivorfhipped  ;   and  who  as  God  would  fit  in  the 

temple  of  Gody  JJjewing  himfelf  to  be  God.\    Alfo   ill 

his  eoiftlc  to  Timothv  :   Now  the  f^irit  fheoheth  ex^ 

prefjly,  that  in  the  latter  times  feme  fhc.ll  give  heed  to 

feducing  fpiritSy  and  doHrines  of  jicvik ;  f peaking  lies 

in  hspocrifyy  having  their  confeience  feared  with  a  hot 

iron;  forbidding  to  marryy  and  commanding  to  ahflain 

from  meets  which  God  hath  created  to  he  received  with 

thanlfgiving  of  them  who  believe  and  know  the  truth. ^ 

A  large  proportion  of  the  Apocalypfe  of  John 
refpecls  this  grand  apoftacy,  and  the  corrupt  com- 
munity in  which  it  was  accompliflied.  He  defcribcs 
it  with  great  variety  of  expreflion.  Onfome  accounts 
it  is  reprefcnted  under  the  form  of  a  cityy  on  others 
gf  a  heajly  and  on  others  of  a  woman  fitting  upon  a 


'T: 


•  Matt.  xxiv.  1—35.     I.ukc  xxi. 
f  Luke  xxi.  14.  \  %  Thcf,  ii.  3,  4. 

§  %  Tim.  iv.  I,  2,  3. 


Chip.  IJ 


of  Prophecy, 


'33' 


bcafl.  That  we  might  be  at  no  lofs  to  diftinguifli  it 
on  its  appearance,  it  is  intimated  that  it  fhould  not 
be  fo  much  a  civil  as  an  apoftate  ecclefiaftical  pow- 
er :  It  is  a  harloty  cppofed  to  the  bride  the  Lamb's 
wife  : — that  it  lliould  greatly  abound  in  wealth,  and 
worldly  grandeur  :  The  w^man  ivas  arrayed  in  purple 
andfcarlety  and  decked  with  gold,  and  precious  flonssy 
and  pearls  : — that  its  dominion  Hiould  not  be  con- 
fined to  its  own  immediate  territories  :  Fewer  was 
given  it  ever  all  kingdoms  and  tongues  and  nations  : — - 
that  its  authority  Ihould  not  be  derived  from  its  Qwn 
conquefts,  but  from  the  voluntary  confent  of  a 
number  of  independent  kingdoms  to  come  under 
its  yoke  ;  The  kings  of  the  earth  have  one  mindy  and 
fjall  give  their  power  and  fire  ngth  unh  th%'  Ucfl  : — 
tliat  it  iliould  be  didinguiihcd  by  its  blafphcinks^ 
idolatries,  and  perfecuting  fpirit :  Upon  her  were  the' 
names  of  blafphemy*  They  fjould  make  em  image  cf  ihr 
heajly  and  as  many  as  would  not  SfKrfitf  the  image  tf^ 
the  benfl  were  to  be  killed.  And  the  \txman  ti<jtti  drunk 
with  the  blood  of  the  faints  : — that  lit  pcrfccutlon» 
fliould  extend  to  fuch  a  length  as  for  no  man  to  be 
allowed  the  common  rights  of  men,  tuilcfs  he  be- 
came fubjecl  to  it  :  iVi?  num  might  buy  or  ftliy  fav* 
he  that  had  the  marky  cr  the  name  if  the  he-jl-y  cr  iJye 
number  of  his  name  : — that  hs  pc»wcr  nuHiUi  con- 
tinue for  a  timcy  times,  and  half  a  time^  /^^f  ^"^ 
two  monthsy  or  one  thoufand  tu^  hundred  /tr;d  Jtxty 
days  ;  during  which  long  periixl  G<xl*5  nitnefic^ 
fhould  prophcfy  in  iackcloth,  be  driven  aij  into  x 
wilderncfs,  and,  as  it  were,  flain,  ziui  their  bodice- 
lie  unburied  : — finally,  that  they  v/ho  gave  it  an  ex- 
igence fhould  be  the  inftruments  of  tstkuig  it  away  : 
The   kitigSy  or  powers,   of  ike  earfb  J^wJi  heiie  the 


N 


-Mi 


J  34 


Fuljilment 


[Part  II. 


!    » 
I    • 


K  >. 


.* 


^hore,  and  burn  her  fiefb  with  fire.*  Whether  all, 
or  any  part  of  this  be  falfehood,  let  hiftory  and 
obfervation  determine. 

It  has  often  been  obferved  that  the  prophecies 
of  the  Meffiah  were  fo  numerous  and  explicit,  that 
at  the  time  of  his  appearance  there  was  a  general 
expectation  of  it,  not  only  in  Judea,  but  in  all  the 
neighbouring  nations  :  and  is  not  the  fame  thing 
obfervable  at  this  time  of  the  fall  of  antichrift,  the 
converfion  of  the  Jews,  and  the  general  fpread  of 
the.gofpel  ? 

Once  more.  The  facred  writers  hare  predi£led 

the  oppofition  which  Chriftianity  fhould  meet  with, 

and  delcribed  the  characters  from  whom  it  lliould 

proceed.      In  the  lajl  days^   fay  they,  perilous  times 

will  comey  for  men  pall  he  lovers  of  thtir  ownfehes^ 

covetous^    bcajlersy  proudy    blnfphemerSy    difobedient  to 

parents^  unthanhfuly  unholy^  ivithout  natural  affeciion^ 

iruce-breakersy  falft  accufcrsy   incontinenty  fiercey  def^ 

fifers  of  thofi  that    are  good,   iraitorsy  hcadyy    high^ 

mindedy  lovers  of  pleafures  more  than  Jsvers    of  God, 

Again,    There  fhall  be  mockers  in  the  lafi  timey   who 

fhall  walk  after  their  own  ungodly  lufis  ;  filthy  dream^ 

ersy   who   difilc   the  fiefijy   defpife  dominiony  and  fpeak 

evil  of  dignities  ;    raging  waves  of  the  feay  foaming  out- 

their  own  fhame  ;    wandering  fiarSy  to    whom  is  re^ 

ferved  the  blacknefs  of  darhnefs  for  e%*er,\     Let   Mr. 

Taine,  and  other    iniidels  confider  well  the  abov^ 

pic'lure,  and  alk  their  own  confciences,,    Is  this  a 

falfehood  ? 

Bifhop  Newton  in  his  Dijjertations  has  clearly 
evinced  the  fulfilment  of  feveral  of  thcfe  and  other 
fcripturc  prophecies  *,  and  has  ihewu  that  fome  of 

•  l^r;'.  X!,  xJii.  anU  xvii.  Cfc-i^ tcr*  \  a  Tim.  iU.  i— ^.  Tudsi. 


Chap.  I.] 


of  Prophecy. 


^35 


them  are  fulfilling  at  this  day.  To  thofe  Dijferta- 
tions  I  refer  the  reader.  Enough  has  been  faid  to 
enable  us  to  determine  which  production  it  is  that 
defer ves  to  be  called  "  a  book  of  falfehoods,"  the 
prophecies  of  Scripture,  or  the  jige  of  Reafon. 


CHAP.       II. 


The  harmony  of  Scripture  with  truthy  evinced  from 
its  agreement  with  the  dictates  of  an  enlightened 
confciencey  and  the  refult  of  the  clofefi  obfervation. 


I 


F  a  brazen  mirror  were  found  on  fome  re- 
mote uninhabited  ifland,  it  might  be  a  doubtful 
matter  how  it  came  thither  ;  but  if  it  properly  re- 
flected objects,  there  could  be  no  doubt  of  its  be- 
ing a  real  mirror. 

The  Bible  was  written  with  the  profcfled  defign 
of  being  profitable  for  reproof;  nor  was  there  ever 
a  book  fo  adapted  to  the  purpofe,  or  fo  efi^eCtual  in 
its  operation  in  difclofing  the  inward  workings  of  the 
human  mind.  Thoufands  can  bear  witnefs  from  ex- 
perience that  it  is  quick  and  powerful yfharper  than  any 
two-edged fwordy  piercing  even  to  the  dividing  afundef^^ 
of  foul  and  fpirity  and  a  difcerner  of  the  thoughts  and 
intents  of  the  heart.  Its  entrance  into  the  mind 
giveth  light  j  and  light  which  difcovers  the  works 
of  darknefs.  Far  from  flattering  the  vices  of  man- 
kind, it  charges  without  ceremony  every  fon  of 
Adam  with  poflefling  the  heart  of  an  apoftate. 
This  charge  it  brings  home  to  the  confcience,  not 
only  by  its  pure  precepts,  and  awful  threatenings, 
but  oftentimes  by  the  very  invitations  and  promifest 


r3(5 


Correfpc/ttdence  of 


[Part  IL 


c 


Jit 


of  mercy  ;  which,  while  they  cheer  the  heart  with 
lively  hope,  carry  conviBion  by  their  ii?iport  to  the 
very  foul.  In  reading  other  books  you  may  ad- 
mire the  ingenuity  of  the  writer  ;  but  here  your 
attention  is  turned  inward.  Read  it  but  ferioufly, 
and  your  heart  will  anfwer  to  its  defcriptions.  It 
will  touch  the  fecret  fprings  of  fenfibility,  and  if 
you  have  any  ingenuoufnefs  of  mind  towards  God, 
the  tears  of  grief,  mingled  with  thofe  of  hope  and 
gratitude,  will,  ere  you  are  aware,  trickle  from 
your  eyes. 

Whatever  particular  vices  you  may  have  been- 
addi(fted  to,  here  you  will  difcover  your  likenefs  ; 
and  that  not  as  by  a  comic  reprefentation  on  the 
theatre,  which,  where  it  reclaims  one  perfon  by 
fhaming  him  out  of  his  follies,  corrupts  a  thou- 
fand  -,  but  in  a  way  that  will  bring  conviction   to 

your  bofom. 

Come  fee  a  man  that  told  me  all  things  that  ever  I 
didy  is  not  this  the  Chrijl  P  Such  was  the  reafon- 
ing  of  the  woman  of  Samaria  ;  and  who  could 
have  reafoned  better  ?  That  which  makes  manifeft 
muft  be  light-  But  this  reafoning  is  applicable  to 
other  things  as  well  as  the  Meiliahfhip  of  Jefus. 
No  man  can  forbear  faying  of  that  book,  that  doc- 
trine, or  that  preaching  which  tells  him  all  things 
that  ever  he  did.  Is  not  this  the  truth  ?  The 
fatisfaCtion  afforded  by  fuch  evidence  approaches 
near  to  intuitive  certfciinty  :  It  is  having  the  witnefs 
in  ourfelvcs. 

Should  it  be  obje£lcd  that  though  this  may  fatis- 
fy  our  own  minds,  yet  it  can  afford  no  evidence 
to  others  —  I  anfwer,  It  is  true  that  they  who  Ihun 
the  light  cannot  be  fuppofed  to  poffefs  that  evi- 
dence of  its  being  \fhat  it  is,  as  thofc  who  have 


Chap.  II.]        Scripture  with  truth. 


137 


come  to  it  that  their  deeds  may  be  made  manifeft  : 
yet  even  they,  if  at  all  acquainted  with  the  Bible, 
muft  be  aware  that  the  likeneffes  which  it  draws 
are  in  a  confiderable  degree  their  own.  It  is  not 
to  ferious  Chriftians  only  that  the  gofpel  is  a  mir- 
ror. Many  who  never  look  into  that  perfefl  laW 
of  liberty  from  choice  and  delight,  fo  as  to  be  blef- 
fed  in  their  work,  but  only  glance  at  it  in  a  tran- 
fient  and  occafional  way,  yet  perceive  fo  much  of 
their  own  character  in  it,  as  to  be  convinced  that 
it  is  right,  and  that  they  are  wrong.  The  fecret 
convidlion  of  thoufands  who  hear  the  word,  and 
do  it  not,  refembles  that  of  Pharaoh,  The  Lord 
is  righteoKSy  and  I  and  my  people  are  ivicked.  The 
impreffions  of  fuch  people,  it  is  true,  are  frequent- 
ly fhort  in  their  duration  :  like  a  man  who  feeth  his 
natural  face  in  a  glafs,  they  go  away,  and  ftraight- 
way  forget  what  manner  of  perfons  they  are  :  but 
the  averfion  which  they  difcover  to  a  ferious  re* 
fumption  of  the  fubjedl,  places  it  beyond  all  rea- 
fonable  doubt,  that,  let  their  hearts  be  as  they 
may,  the  Scriptures  h?.ve  commended  themfelves 
to  their  confciences.  They  have  felt  the  point  of 
this  two-edged  fword,  and  are  not  difpofed  to  re* 
new  the  encounter.  That  this  is  the  cafe  not  only 
with  nominal  Chriftians,  but  with  great  numbers 
of  profeffed  deifts,  is  manifeft  from  the  acknow- 
ledgments of  fuch  men  as  The  Earl  of  Roche/ler^ 
and  many  others  who  have  relented  on  the  near 
approach  of  death.  '^Tli is  is  often  a  time  in  which 
confcience  muft  and  will  be  heard  ;  and,  too  often 
for  the  liking  of  furvi^^ir.g  acquaintances,  it  pro^ 
claims  to  the  world,  that  the  grand  fource  of  their 
hatred  to  the  Bible  has  been  that  for  which  Ahab 


"^^'Ss*,-- 


i 


138 


Correfpondence  of 


[Part  n. 


m\ 


W 


i'l 


hated  Micaiah,  its  prophefying  no  good  concern- 
ing  them. 

The  Scriptures  are  a  mirror  in  which  we  fee 
not  only  individual  chara<Slers,  our  own  and  others, 
but  the  ftate  of  things  as  they  move  on  in  the  great 
world.  They  fhew  us  the  fpring-head  whence  all 
the  malignant  ftreams  of  idolatry,  athcifm,  corrup- 
tion, perfccution,  war,  and  every  other  evil  origi- 
nate ;  and  by  (hewing  us  the  origin  of  thefe  de- 
ftrudlive  maladies,  clearly  inftrudt  us  wherein  muft 
confill  their  cure. 

It  has  already  been  obferved  *  that  Chriftian 
morality  is  fummed  up  in  the  love  of  God  and  our 
neighbour,  and  that  thefe  principles,  carried  to 
their  full  extent,  would  render  the  world  a  para- 
dife.  But  the  Scriptures  teach  us  that  man  is  a 
rebel  againft  his  Maker ;  that  his  carnal  mind  is 
enmity  againft  God,  and  is  not  fubjefl  to  the  law 
of  God,  neither  indeed  can  be  5  that  inftead  of 
loving  God,  or  even  man  in  the  order  which  is  re- 
quired, men  are  become  lovers  of  their  own  f elves y 
and  neither  God  nor  man  are  regarded  but  as  they 
are  found  necefTary  to  fubferve  their  wifhes. 

This  fingle  principle  of  human  apoftacy,  fup- 
pofing  it  to  be  true,  will  fully  account  for  all  the 
moral  diforders  in  the  world  j  and  the  actual  cxii^ 
tence  of  thofe  diforders,  unlefs  they  can  be  better 
accounted  for,  muft  go  to  prove  the  truth  of  this 
principle,  and,  by  confequencc,  of  the  Chriftian 
fyftem  which  refts  upon  it. 

We  are  affe<Eled  in  confidering  the  idolatry  of  ^o 
great  a  part  of  the  human  race ;  but  we  are  not 
furprifed  at  it.      If  men  be  deftitute  of  the  love  of 


Part  I.  Chap.  III. 


Chap.  II.]        Scripture  with  truth. 


^Z9 


God,  it  is  natural  to  fuppofe  they  will  endeavour 
to  banifh  him  from  their  thoughts,  and,  provided 
the  ftate  of  focicty  will  admit  of  it,  from  their 
worfhip ;  fubftituting  gods  more  congenial  with 
their  inclinations,  and  in  the  worfhip  of  which 
they  can  indulge  thcmfelves  without  fear  or  con- 
troul. 

Neither  are  we  furprifed  at  the  praElical  atheifm 
which  abounds  among  unbelievers,  and  even  among 
nominal  Chriftians,  in  European  nations.  If  the 
ftate  of  things  be  fuch  that  grofs  idolatry  is  inad- 
mifliblc,  ftill,  if  averfion  to  God  predominate,  it 
will  fhew  itfelf  in  a  negle6l  of  all  worfhip,  and  of 
all  ferious  converfation,  or  devout  exercifes ;  in  a 
wifh  to  think  there  is  no  God,  and  no  hereafter  ; 
and  in  endeavours  to  baniili  every  thing  of  a  re- 
ligious nature  from  focicty.  Or,  if  this  cannot  be, 
and  any  thing  relating  to  fuch  fubjedls  become 
matter  of  difcufTion,  they  will  be  fo  explained  away 
as  that  nothing  fliall  be  left  which  can  approve 
itfelf  to  an  upright  heart.  The  holinefs  of  the 
divine  character  will  be  kept  out  of  fight,  his  pre- 
cepts difregarded,  and  morality  jtfelf  made  to  con- 
lift  in  fomething  deftitute  of  all  true  virtue. 

We  are  not  furprifed  at  the  corruptions  which 
Chriftianity  has  undergone.  Chriftianity  itfelf,  as 
we  have  already  feen,  foretold  it,  and  the  do^lrine 
of  human  depravity  fully  accounts  for  it.  When 
the  Chriftian  religion  was  adopted  by  the  ftate,  it 
is  natural  to  fuppofe  there  would  be  great  numbers 
of  unprincipled  men  who  would  profefs  it ;  and 
where  its  leading  characters  in  any  age  are  of  this 
description,  it  will  certainly  be  corrupted.  The 
pure  doi^rine  of  Chrlft  is  given  up  in  favour  of 
fomc   flefli-pleafing   fyftem,   the  holy  precepts  of 


k 


140 


Correfpondence  of  [Part  IL 


Chip.  II.]        Scripture  with  truth. 


t4i 


rife 


Chriilian  morality  are  lowered  to  the  flandard  of 
ordinary  pradlice,  and  the  worfhip  and  ordinances 
of  Chrift  mingled  with  fuperftition,  and  modelled 
to  a  worldly  temper.  It  was  thus  that  Judaifm 
was  corrupted  by  the  old  pharifees,  and  Chriftiani- 
ty  by  the  papal  hierarchy. 

The  fuccefs  which  evil  nun  and  feducers  meet 
with  in  propagating  falfc  doftrine,  is  no  more  than 
may  be  expelled  from  the  prefcnt  ftate  of  things. 
So  long  as  a  large  proportion  of  the  profefTors  of 
Chriftianity  receive  not  the  love  of  the  truth,  eiTor 
will  be  certain  to  meet  with  a  welcome  reception* 
The  grofTeft  impoftor  has  only  to  advance  a  fyilera 
fuited  to  corrupt  nature,  to  aflert  it  with  effronte- 
ry, and  to  flatter  his  adherents  with  being  the  fa- 
vourites of  heaven,  and  he  will  be  followed.* 

The  perfecutions  which  have  been  carried  on 
againft  religion  are  grievous  to  humanity,  and 
equally  repugnant  to  juftice  and  to  good  policy : 
but  they  are  not  in  the  leaft  furprifing.  There 
was  not  a  truth  more  prominent  in  our  Saviour's 
addrefles  to  his  followers  than  this,  that  havmg  re- 

*  Men  are  much  more  eafily  deceived  in  thefe  matten  than  in  the 
ordinary  concerns  of  life.  If  a  London  merchant  were  to  open  a 
warehoufc  in  different  parts  of  the  city,  and  make  it  his  bufmefi  to 
traduce  the  charaifiers  and  commodities  of  all  other  merchants ;  if 
his  oppofition  were  direded  efpecially  againfl  men  of  probity  and 
eminence,  whofe  lituations  were  contiguous  to  his  own  ;  in  fine,  if 
the  only  traders  in  the  kingdom  who  could  obtain  his  good  word 
were  certain  agents  whom  he  had  ftationed  in  different  parts  of  the 
country  for  the  purpofc  of  retailing  his  wares,  Would  not  his  defigns 
be  evident  ?  He  might  puff,  and  pretend  to  hr.ve  the  good  of  the 
public  much  at  heart ;  but  the  public  would  defpife  him  as  a  man 
whofe  objedl  was  a  fortune,  and  whole  pra«5iices  evinced  that  he 
would  hefitatc  at  no  means  to  accomplifh  hia  end.  Yet  fuch  dc« 
ceptlons  may  be  pra(51:ifcd  in  religion  with  fuccef*. 


<tivedhis  wordy  the  world  would  hate  tl^em  I  becaufe 
they  were  not  of  the  worldy  as  he  was  not  of  the  world. 
Wlien  he  fent  them  forth  to  preach  the  gofpel,  it 
iras  as  fyeep  among  wolves  ,•  and  ihcy  were  treated 
accordingly.  When  he  took  leave  of  them  pre- 
vious to  his  death,  he  left  them  his  peace  as  know- 
ing that  in  the  worki  they  Should  have  tribulation* 
All  this  was  no  more  than  might  be  expe£led  :  for 
if  it  be  the  char  after  of  true  religion  that  it  fets 
itfelf  againft  every  vicious  propenfity  of  the  human 
heart,  it  is  natural  to  fuppofe  that  every  one  who 
is  under  the  dominion  of  fuch  propenfity  will  fed 
averfe  to  true  religion,  and  to  thofe  who  adhere  to  it. 
The  manner  in  which  mankind  have  ftood  affect- 
ed towards  godly  men  has  been  nearly  uniform 
from  the  beginning.  Cain  flew  his  brother.  And 
wherefore  flew  he  him  ?  becaufe  his  own  works 
were  evil,  and  his  brother's  righteous.  Sarah  faw 
the  fon  of  Hagar  the  Egyptian  mocking  :  As  then 
he  that  was  born  after  the  flefli  perfccuted  him 
that  was  born  after  the  Spirit,  even  fo  it  is  now. 
Why  was  Jerufalem  a  burdenfome  ftonc  to  the  na- 
tions ?  Why  were  they  continually  forming  leagues 
to  root  out  its  remembrance  from  the  earth  ?  The 
fame  fpirit  that  was  difcovcred  by  Edom,  Moab, 
and  the  children  of  Ammon  towards  IfracI,  was 
apparent  in  Sanballat,  Tobiah,  Gefliem,  and  their 
companions,  towards  Judah  \  and  the  part  afted 
by  the  Horonitc,  the  Ammonite,  and  the  Arabian, 
was  afterwards  re-afted  with  additional  zeal  by 
Herod  and  Pontius  Pilate,  and  the  governors  and 
people  of  Ifrael.  Thofe  who  could  agree  in  no- 
thing elfe  could  agree  in  this.  The  perfecutions 
of  pagan  and  papal  Rome,  and  of  all  who  have 
fymbolized  with  her,  have  been  only  a  continuation 

O 


142 


Correfpondence  of 


[Part  II. 


»4 


*  '  » 

I* 

■  -^ 

'J. 

1} 

■  i.'. 


ir* 


\%. 


of  the  fame  fyftem :  and  the  defcriptions  which 
deiftical  hiftorians  give  of  thefe  works  of  darknefs, 
notwithftanding  their  pretended  regard  to  rcHgions 
liberty,  bear  witnefs  that  they  allow  the  deeds  of 
their  fathers,  and  inherit  their  difpofitions.  The 
fame  malignant  fpirit  which  was  difcovered  by  the 
heathens  towards  the  ancient  Ifraelites,  is  difcover- 
able  in  all  the  writings  of  unbelievers  towards  that 
people  to  this  day.  It  is  true  they  are  more  re- 
conciled to  the  modern  Jews  •,  and  for  a  very  plain 
reafon :  they  feel  them  to  be  near  a-kin  to  thcm- 
felvcs.  Herod  and  Pilate  were  made  friends  by 
the  crucifixion  of  Chrift.  Since  that  time  the  old 
enmity  has  been  transferred  to  believing  gentiles, 
who,  being  grafted  into  the  Jewifli  olive,  and  par- 
taking of  its  advantages,  partake  alfo  of  its  perfe- 
cutions  :  and  by  how  much  the  Chriftian  church 
at  any  period  has  exceeded  the  Jewifh  in  purity 
and  fpirituality,  by  fo  much  more  fierce  has  the 
wrath  of  a  wicked  world  burned  againfl:  it. 

After  all  the  pains  which  unbelievers  take  to 
fhift  the  charge  of  pcrfecution,  and  to  lay  it  at  the 
door  of  Chridianity,  it  is  manifeft  to  an  obfervant 
eye  that  there  is  a  deep-rooted  enmity  in  all  wick- 
ed men,  whether  they  be  pagans,  fapifts,  protcft- 
ants  or  deifts,  towards  all  godly  men,  of  every  na- 
tion, name  and  denomination.  This  enmity,  it  is 
true,  is  not  fuffcred  to  operate  according  to  its  na- 
tive tendency.  He  who  holdeth  the  winds  in  his 
hand,  reftrains  it.  Men  are  withheld  by  laws,  by 
policy,  by  interefls,  by  education,  by  refpect,  by 
regard  founded  on  other  than  religious  qualities, 
and  by  various  other  things.  Tlicre  are  certain 
conjunctions  of  intcrcfts,  efpecially,  which  occa- 
fionally  require  a  temporary  celTation  of  hoftilities^ 


mA' 


Chap.  II.]        Scripture  with  truth,  1^3 

and  it  may  feem  on  fuch  occafions  ns  if  wicked 
men  were  afhamed  of  their  animofities,  and  were 
all  on  a  fudden  become  friendly  to  the  followers 
of  Chrift.  Thus  at  the  Revolution  in  1688,  thofe 
who  for  more  than  twenty  years  had  treated  the 
nonconformifts  with  unrelenting  feverity,  when 
they  found  themfelves  in  danger  of  being  deprived 
of  their  places  by  a  popiHi  prince,  courted  their 
friendfhip,  and  promifed  not  to  perfecute  them 
any  more.  And  thus  at  the  commencement  of 
the  French  Revolution,  deifts,  catholics,  and  pro- 
teftants,  who  were  engaged  in  one  political  caufe, 
feemed  to  have  forgotten  their  refentments,  all 
amicably  uniting  together  in  the  opening  of  a  place 
for  proteftant  worihip.  But  let  not  the  fervants 
of  Chrift  imagine  that  any  temporary  conjun(Sl:ion 
of  interefts  will  extinguifti  the  ancient  enmity.  It 
may  fcem  to  be  fo  for  a  time  ;  and  all  things  being 
under  the  controul  of  providence,  fuch  a  time  may- 
be defigned  as  a  feafon  of  refpite  for  the  faithful  : 
but  when  felf-intercft  hath  gained  its  end,  if  other 
worldly  confiderations  do  not  interpofe,  things  will 
return  t^their  former  channel.  The  enmity  is 
not  (ka^Aft^eepeth. 

J.  luars  which  from  the  earlleft  period 
of  hlWry  have  defolated  the  earth,  grievous  as 
they  aro,  to  a  feeling  mind,  contain  in  them  no- 
thing furprifing.  The  Scriptures  with  fingular 
propriety  defcribe  the  world  as  a  great  Sea,  which 
is  ever  cafting  up  its  mire  and  dirt ;  and  great 
conquerors  as  fo  many  lui/d  heajlsy  which  in  fuc- 
cefliion  rife  from  its  troubled  waters  and  devour 
the  inhabitants  of  the  earth.*     Nor  is  this  all: 

*  Ban.  vU. 

O  a 


'•i  : 


1^  'Correfpondctice  of  [Part  II. 

they  defcrlbc  not  only  the  fa<n:,  but  the  caufe  of  it» 
Wars  among  men,  as  hath  been  already  ftated,"^ 
have  their  immediate  caufes  in  the  iujis  ivbich  ivar 
in  their  members  :  but  befides  this,  the  Scripture 
leads  us  to  a  caufe  more  remote,  and  of  ftill  great- 
er importance.  They  denominate  the  fword  of 
war,  the  fivord  of  the  Lord^  and  conflantly  intimate 
that  it  is  one  of  thofe  means  by  which  he  pleadctb 
with  all  flep.  A  part  of  the  curfe  entailed  en  men 
for  their  departure  from  the  living  God  confifts  in 
this,  that,  till  they  return  to  him,  they  fliall  not 
be  able  for  any  length  of  time  to  maintain  amity 
among  themfelves.  It  appears  to  be  one  of  thofe 
laws  by  which  God  governs  the  world,  that  peo- 
ple ENGAGED  IN  AN  EVIL  CAUSE,  HOWEVER 
HARMONIOUS  THEY  MAY  BE  IN  THE  OUTSET, 
SHALL    PRESENTLY    BE    AT   VARIANCE.      ThuS  it 

vas  between  Abimelech  and  the  men  of  Shechem, 
as  Jotham  had  forewarned  them  in  his  parable. 
Though  at  firft  they  appeared  to  rejoice  in  each 
other  •,  yet  in  a  little  time  fire  came  out  from  Mi- 
melt'ch  and  itevoured  the  men  of  Shahtm^  and  fire 
came  out  from  the  men  of  Shechem  and  devoured  Abi- 
meleih.\  Such  is  commonly  the.  '^ 
principled  confederacies,  traitoroui 
legal  combinations,  and  illicit  amoi 
order  to  be  lafting,  requires   to  ' 

honour.      Where  this  is  wanting,  Ik -jr  — 

ances  may  for  a  while  be  flattering,  all^^prprove 
tranfitory:  mutual  jealoufies  will  prot!mc  mt>tual 
enmities,  which  arc  certaS|i  to  ifluc  ui  confufjoii 
and  every  evil  work.  Thefl*  remarks 'apc  no  lc& 
applicable  to  the  whole  human  race,  than  to  par- 


•  Part  L  Chap.  VIL 


I  Judjoi  uu 


Chap.  II.]        Scripture  with  trut/:. 


MJ 


ticular  parts  of  it.  Men  have  revolted  from  God  •; 
and  yet  think  to  live  in  harmony  amongft  them- 
felves. God  in  juft  judgment  appears  to  have  de-- 
termined  the  contrary ;  and  that  till  they  return 
to  him,  they  fhall  be  given  up  to  an  evil  fpirit  to- 
wards each  other,  and  to  the  ravages  of  a  fuccef- 
fion  of  ambitious  leaders,  who  fliall  deflroy  them 
in  great  numbers  from  the  face  of  the  earth.  It 
is  morally  impollible  indeed  that  it  fliould  be  other- 
wife  :  for  the  fame  principle  which  induces  them- 
to  renounce  the  divine  government,  difTolves  the 
bands  of  human  fociety.  Supreme  felf-love  is  the 
origin  of  both  ;  and  is  fufficient  to  account  for 
all  the  diforder  in  the  univerfe. 

Candid  Reader,  review  the  fubjeJb  of  this  Chap- 
ter. In  the  laft  we  traced  the  agreement  of  tlie 
Holy  Scriptures  with  hiftoric  fa^^  5  in  this  wc  have 
feen  their  correfpondence  with  livrfsg  tmihf  or  with 
things  as  they  aSlually  exifi  in  //y  mtnd^  and  in  rZv 
worfd.  Similar  argiunents  ml;',ht  alfo  have  been- 
drawn  from  the  charu<^ers  of  believers  ai>d  uiibe* 
J  levers.  Not  many  wife,  not  many  mighty,  not 
many  noble  were  called  in  the  cw!y  ngej  of  Cfirif^ 
tianity  i  *s^d  it  has  been  the  fame  in  txtry  age. 
To  ^ptTfcWi?  the  ji;orpcl  was  from  the  firO  a  I'bm- 
hling^lof  k,  and  to  philof()i>her^  fooliJhncfs ;  nnd 
fuch  it  continue!^  to  this  day.  The  cxiilciK'e  of 
the  |cws  as  u  dlllin<fl  people— •their  di(j)crrion — 
thciqtfm^chment  to  the  Old  Tcftan>ent,  zrA  rejec- 
tion oWic  New — their  expe^cioii  of  a  MclTlih — 
their  acknowledgment  of  the  truth  of  the  hlltoriral 
faifls  concerning  our  Lord — the  ni.  ^  ry  of  ihca* 
fpirit — in  a  word,  their  cxadl  rcfcmMsnce,  even  at 
this  remote  period,  to  the  piOiirc  drawn  of  them 
in  the  New  Tcftamcnt,  arc  facts  wbkh  caknnot  be 

03 


« 


I 


146 


"The  Spirit  and  Styfe^  [Part  IT. 


U.I 

in 


li 


controverted.  Judge  impartially :  Is  there  any 
thing  in  all  this  that  bears  the  marks  of  impof- 
ture  ?  A  connoifleur  will  diftinguiih  between 
paintings  taken  from  life,  and  fuch  as  are  the  mere 
work  of  imagination.  An  accurate  judge  of  moral 
painting  will  do  the  fame.  If  the  Scriptures  gave 
i  falfe  defcriptions  of  men  and  things  *,  if  they  flat- 
tered the  vices  of  mankind,  or  exhibited  the  moral 
ftate  of  the  world  contrary  to  well-known  fa6t, 
you  would  conclude  them  to  be  a  work  of  falfe- 
hood.  On  the  other  hand.  If  they  fpeak  of  things 
as  they  are  j  if  confcience  echo  to  their  charges, 
and  fa£l  comport  w^ith  their  reprcfentations,  they 
i  muft  have  been  taken  from  life  ;  and  you  muft 
'  conclude  them  to  be,  what  they  profefs  to  be,  a 
*Lu:rk  of  truth.  And  fince  the  objcifts  dcfcribed 
are  many  of  them  beyond  the  ken  of  human  ob- 
fervation,  you  muft  conclude  that  they  are  not 
only  a  work  of  truth,  but,  what  they  alfo  profefs 
to'bCj   fhe  true  fijyings  of  Gcd* 


CHAP.     III. 

Tke^  harmony  of  Scripture  iviih  its  own  P^'^fiffionSy 
argued  from  tlie  fpirii  and  fyle  in  ivhic^  it  is 
nvritten* 


Af  the  Scriptures  be  what  they  profiB  to  be, 
the  word  of  God,  it  may  be  prefumed  that  th« 
fpirit  which  they  breathe,  and  even  the  ftyle  in 
which  they  are  compofed,  will  be  diflferent  from 
what  are  found  in  any  other  productions.  It  is 
true,  that,  having  been  communicated  through  hu- 


Chap.  III.] 


of  Scripture, 


147 


man  mediums,  we  may  expedl  them  in  a  meafure 
to  be  humanized  ;  the  peculiar  turn  and  talents  off 
each  writer  will  be  vifible,  and  this  will  give  them 
the  charadler  of  variety;  but  amidft  all  this  variety, 
a  mind  capable  of  difceming  the  divine  excellence, 
will  plainly  perceive  in  them  the  finger  of  God. 
'  With  refpedt  to  Jlyle,  though  it  is  not  on  the 
natural,  but  the  moral,  or  rather  the  holy  beauties 
of  Scripture  that  I  would  lay  the  principal  flrefs ; 
yet  fomething  may  be  obferved  of  the  other.  So 
far  as  the  beauty  of  language  confifts  in  its  free- 
dom from  affectation,  and  in  its  conformity  to  the 
nature  of  the  fubjedV,  it  may  be  expeCled  that  a 
book  written  by  holy  men,  infpired  of  God,  will 
be  pofTefled  of  this  excellence.  A  divinely  infpired 
produdlion  will  not  only  be  free  from  fuch  ble- 
mifhes  as  arife  from  vanity,  and  other  evil  difpo- 
fitions  of  the  mind,  but  will  abound  in  thofe  beau- 
ties which  never  fail  to  attend  the  genuine  exer- 
cifes  of  modefty,  fenfibility,  and  godly  frmplicity. 
It  will  reje<St  the  meretricious  ornaments  of  art : 
but  it  will  pofTefs  the  more  fubftantial  beauties  of 
nature.  That  this  is  true  of  the  Scriptures  has 
been  proved  by  fevcral  able  writers.* 

Mr.  Paine,  however,  can  fee  nothing  great,  ma*- 
jeftic,  or  worthy  of  God,  in  any  part  of  the  Bible. 
Among  the  numerous  terms  of  reproach  with 
which  he  honours  it,  he  is  pleafed  to  cenfure  the 
writings  of  Ifaiah  as  **  bombaft,  beneath  the  genius 
of  a  fchoolboy  ;"  and  to  compare  the  command  of 
the  great  Creator,  in  the  firft  chapter  of  GeneHs, 


it 

III 

iii 


*  See  Blackwall's  Sacred  Clajpcs:  Melmoth's  Sublime  and Bcaut'fitl 
ef  Scripture :  to  lobicb  is  adikd  DiviglCs  DiJTcrtutlon  0r,  tie  Ptjtry^mf-^ 
tarji  and  Eloquence  of  the  £iblu 


H 


14^ 


The  Spirit  and  Style  [PaRT  IT. 


[Is- 

Ift. 


I  %  •g 


Iff " 


Let  there  he  lights  to  the  **  imperative  manner  of 
fpeaking  ufed  by  a  conjurer/**  This  writer  has 
given  us  no  example  of  the  bombaft  from  Ifaiah. 
Bombaft  is  that  fpecies  of  writing  in  which  great 
fwclling  words  are  ufed  to  convey  little  ideas.  But 
is  it  thus  in  the  writings  of  Ifaiah  ?  And  one  cried 
to  another^  fayingy  Holy^  holy^  holy  is  the  Lord  of  hojlsr 
the  nuhole  earth  is  full  of  his  glory.  Who  hath  mea^ 
fured  the  waters  in  the  hollow  of  his  handy  and  meted 
out  heaven  with  the  fpan^  and  comprehended  the  dufl 
cf  the  earth  in  a  meafurey  and  weighed  the  mountains 
in  fcalesy  and  the  hills  in  a  balance  ?  Who  hath  di^ 
reBed  the  Spirit  of  the  Lord,  or,  being  his  coiinfellor, 
jkath  taught  him  F  With  whom  took  he  counfely  and 
who  injlruSled  him,  and  taught  him  in  the  path  of 
judgment,  and  taught  him  knowledge,  and  Jhewed  to 
him  the  way  of  underflanding  ?  Behold,  the  nations 
are  as  a  drop  of  a  bucket,  and  are  counted  as  the  fmall 
dufi  of  the  balance  :  behold,  he  taketh  up  the  ifles  as 
a  very  little  thing.  And  Lebanon  is  not  f  efficient  to 
burn,  nor  the  beajls  thereof  fufficient  for  a  burnt^ 
offering.  All  nations  before  him  are  as  nothing  ;  and 
they  are  counted  to  him  lefs  than  nothing  and  vanity. 
Arc  the  ideas  too  little  in  thefe  inftances  for  the 
words  ?  The  prophets  wrote  in  a  poetic  ftyle  ; 
and  how  could  they  write  otherwife  ?  Poetry  is 
the  language  of  pafllon  ;  and  fuch  as  theirs,  of 
paflion  raifed  and  inflamed  by  great  and  affcifling 
©bjedts.  Their  language  is  not  that  of  common 
poetry,  but,  as  an  elegant  writer  exprcfTes  it,  **  It 
is  the  burft  of  infpiration." 

As  to  the  objection  againft  the  fublimity  of  the 
palTage  in  the  firft  chapter  of  Genefis,   it  is  fuffi- 

*  ^i'  "f  Ricfofij  Part  II.  p.  105.  Note 


Chap.  III.] 


of  Scripture^. 


Mf 


cient  to  obfcrve  that  there  is  nothing,  be  it  ever 
{o  majeftic,  and  worthy  of  God,  but  a  profane  and 
ludicrous  imagination  may  diftort  it.  A  rainbow 
may  be  compared  to  a  iiddleftick  :  but  it  does  not 
follow  that  it  is  an  obje£l  of  equal  inilgnificance. 
Thunder  and  lightning  may  be  imitated  by  a  charac- 
ter not  lefs  contemptible  than  a  conjurer  5  but  fhould 
any  one  infer  that  there  is  nothing  more  grand, 
more  awful,  or  more  worthy  of  God,  in  thefe  di(^ 
plays  of  nature,  than  in  the  exhibitions  of  a  coun- 
try fhow,  he  would  prove  himfelf  to  be  pofTefTed  of 
but  a  fmall  portion  of  either  wit  or  good  fenfe. 

I  do  not  pretend  to  any  great  judgment  in  the 
beauties  of  compofition  :  but  there  are  perfpns  of 
far  fuperior  judgment  to  this  writer  who  have  ex- 
preflcd  themfelves  in  a  very  different  language.  The 
late  Sir  Wm.  Jones,  who  foi' learning,  and  taft«, 
as  well  as  chara<fVer,  has  left  but  few  equals,  thos 
exprefles  himfelf :  "  I  have  regularly  and  atten^ 
tively  read  thefe  Holy  Scriptures,  and  am  of  opi- 
nion that  this  Volume,  independent  of  its  divine 
origin,  contains  more  fublimity  and  beauty,  more 
pure  morality,  more  important  hiftory,  and  finer 
drains  of  poetry  and  eloquence,  than  can  be 
collected  from  all  other  books,  in  whatever  age 
or  language  they  may  have  been  compofed." 
The  acknowledgments  of  Rousseau,  likewife, 
whofe  tafte  for  fine  writing,  and  whofe  freedom 
from  prejudice  in  favour  of  Chriftianity,  none  will 
call  in  queftion,  will  ferve  to  confront  the  affertions 
of  Mr.  Paine.  After  declaring  that  as  there  were 
fome  proofs  in  favour  of  Revelation  which  he  could 
not  invalidate,  fo  there  were  many  obje£lions  againft 
it  which  he  could  not  refolve  -,  that  he  neither  ad- 
mitted, nor  reje^ed  it  j  and  that  he  rejcCled  only 


« 


(( 


*i 


a 


(C 


€€ 


u 


IJO 


The  Spirit  and  Style  [ParT  II. 


IT  i. 

li  " 

fa  ■" 

If   K 


i 


\%\ 


^ 


the  obligaticn  of  fubmitting  to  it ;  he  goes  on  to  ac- 
knowledge as  follows.  "  I  will  confefs  to  you  far- 
**  ther,  that  the  majefty  of  the  Scripture  ftrikes  mc 
**  with  admiration,  as  the  purity  of  the  gofpel  hath 
"  its  influence  on  my  heart.  Perufe  the  works  of 
**  our  philofophers,  with  all  their  pomp  of  didtioa 
**  — how  mean — how  contemptible- — are  they,  com- 
**  pared  with  the  Scripture  !  Is  it  poflible  that  a 
**  book  at  once  fo  fimple  and  fublime,  fhould  be 
"  merely  the  work  of  man  ?  Is  it  poflible  that  the 
"  facred  perfonage  whofe  hiftory  it  contains  fhould 
"  be  himfelf  a  mtre  man  ?  Do  we  find  that  he  af- 
**  fumed  the  air  of  an  enthufiafk  or  ambitious  fe<5ta- 
•*  ry  ?  What  fweetnefs,  what  purity  in  his  man- 
**  ners  !  What  an  affed\ing  gracefulnefs  in  his  deii- 
"  very  !  What  fublimity  in  his  maxims  !  What 
"  profound  wifdom  in  his  difcourfes  !  What  pre- 
**  fence  of  mind  !  What  fubtilty  !  What  truth  in 
"  his  replies  !  How  great  the  command  over  his 
**  paflions  !  Where  is  the  man,  where  the  philo- 
**  fopher,  who  could  fo  live  and  die,  without  weak- 
**  nefs,  and  without  oftentation  ? — Shall  we  fuppofe 
**  the  Evangelic  Hiftory  a  mere  fi<flion  ?  Indeed,  my 
**  friend,  it  bears  not  the  marks  of  ficlion.  On  the 
**  contrary,  the  hiftory  of  Socrates,  which  nobody 
•*  prefumes  to  doubt,  is  not  fo  well  attcfted  as  that 
**  of  Jefus  Chrift.  The  Jewifh  authors  were  inca- 
"  pable  of  the  diiftion,  and  ftrangers  to  the  mora- 
**  lity  contained  in  the  gofpels;  the  marks  of  whofe 
**  truth  are  fo  ftriking  and  invincible,  that  the  in- 
"  ventor  would  be  a  more  aftonifhing  character 
"  than  the  hero."* 

RouiTcau's  praifes  of  the  Scriptures  remind  us  of 


»  Work*  Vol  V.  pp.  215—218. 


Chap.  III.] 


«/*  Scripture, 


15^ 


■i^ 


the  high  encomiums  beftowed  by  Balaam  on  the 
Tabernacles  of  Ifrael.  It  is  no  unufual  thing  for 
men  to  admire  that  which  they  do  not  love. 

Let  us  examine  a  little  more  minutely  the  fpirit 
in  which  the  Scriptures  are  written.  It  is  this  which 
conftitutes  their  ho/y  beauty,  that  diftinguifhes  them 
from  all  other  writings,  and  that  affords  the  flrong- 
eft  evidence  of  their  being  written  by  infpiration  of 
God. 

In  recording  hiftorical  events  the  facred  writers 

invariably  eye   the   hand  of  God :   in  fome  inftances 

they  entirely  overlook  fecond  caufes  ;  and  in  others, 

where  they  are  mentioned,  it  is  only  as  inftruments, 

fulfilling  the  divine  will.   Events  that  came  to  pafs 

according  to   the  ufual  courfe   of  things,  and  in 

which  an  ordinary  hiftorian  would  have  feen  nothing 

divine,  are  recorded  by  them  amongft  the  works  of 

the  Lord.    The  Lord  ivas  very  angry  with  Ifrael,  and 

removed   them    out  of  his  fight-- And  the  Lord  Jent 

againjl  Jehoiakim  bands  of  the  Chaldees^  and  bands  of 

the  Syrians,   and  bands  of  the  Moabites,  and  bands  of 

the  children  of  Amnion,   and  fent  them  againfl  Judah 

to  deflroy  it,  according  to  the  word  of  the  Lord  which 

he  fpake  by  his  fervants  the  prophets.      Surely  at  the 

commandment  of  the  Lord  came  this  upon  Judah,   te 

remove  them  out  of  his  ftght,  for  the  fins  of  Manajfeh, 

according  to  all  that  he  did,   and  alfo  for  the  innocent 

blood  that  he  fjed :  for  he  filed  Jerufalem  with  inno- 

cent  blocd  which  the  Lord  would  not  pardon* 

In  their  prophecies,  while  they  foretold  the  hea- 
vieft  calamities  upon  nations,  their  own  and  others, 
and  viewing  the  hand  of  God  in  all,  acquiefced  in 
them  ;  as  men  they  felt  tenderly  for  their  feUow. 


f* 


♦  %  Kings  rvii.  18.  xxir.  l,  3,  4, 


-150 


The  Spirit  and  Style  [ParT  II. 


l"^^ 

^.^ 


If; 


«( 


ii 


u 


<( 


it 


it 


<( 


ti 


the  obligaticn  of  fubmitting  to  it  *,  he  goes  on  to  ac- 
knowledge as  follows.  "  I  will  confefs  to  you  far- 
ther, that  the  majefty  of  the  Scripture  ftrikes  mc 
with  admiration,  as  the  purity  of  the  gofpel  hath 
its  influence  on  my  heart.  Perufe  the  works  of 
our  philofbphers,  with  all  their  pomp  of  diction 
— how  mean — how  contemptible- — are  they,  com- 
pared with  the  Scripture  !  Is  it  poflible  that  a 
book  at  once  fo  fimple  and  fublime,  fhould  be 
merely  the  work  of  man  ?  Is  it  poflible  that  the 
*^  facred  perfonage  whofe  hiftory  it  contains  fhould 
"  be  himfelf  a  m«re  man  ?  Do  we  find  that  he  af- 
•*  fumed  the  air  of  an  enthufiafl  or  ambitious  fe^Sla- 
**  ry  ?  What  fweetnefs,  what  purity  in  his  man- 
ners !  What  an  affe<Sting  gracefulnefs  in  his  deli- 
very !  What  fublimity  in  his  maxims  !  What 
profound  wifdom  in  his  difcourfes  !  What  pre- 
fence  of  mind  !  What  fubtilty  !  What  truth  in 
his  replies  !  How  great  the  command  over  his 
paffions  !  Where  is  the  man,  where  the  philo- 
fopher,  who  could  fo  live  and  die,  without  weak- 
nefs,  and  without  oftentation  ? — Shall  we  fuppofe 
the  Evangelic  Hiftory  a  mere  fi^lion  ?  Indeed,  my 
**  friend,  it  bears  not  the  marks  of  ficlion.  On  the 
**  contrary,  the  hiftory  of  Socrates,  which  nobody 
prefumes  to  doubt,  is  not  fo  well  attcfted  as  that 
of  Jefus  Chrift.  The  Jewifh  authors  were  inca- 
pable of  the  diction,  and  ftrangers  to  the  mora- 
lity contained  in  the  gofpels;  the  marks  of  whofe 
truth  are  fo  ftriking  and  invincible,  that  the  in- 
ventor would  be  a  more  aftonifhing  charaiSler 
than  the  hero."* 
Roufleau*s  praifes  of  the  Scriptures  remind  us  of 


u 


€€ 


t€ 


ti 


ii 


ti 


ii 


ii 


ti 


it 


€i 


ti 


ti 


ti 


it 


it 


*  Work.  Vol  V.  pp.  215— ai8. 


Chap.  III.] 


cf  Scripture. 


»5^ 


the  high  encomiums  beftowed  by  Balaam  on  the 
Tabernacles  of  Ifrael.  It  is  no  unufual  thing  for 
men  to  admire  that  which  they  do  not  love. 

Let  us  examine  a  little  more  minutely  the  Jpirit 
in  which  the  Scriptures  are  written.  It  is  this  which 
conftitutes  their  ho/y  beauty,  that  diflinguifhes  them 
from  all  other  writings,  and  that  affords  the  fb-ong- 
efl:  evidence  of  their  being  written  by  infpiration  of 
God. 

In  recording  hiflorical  events  the  facred  writers 
invarmbly  eye  the  hand  of  God :   in  fomc  inftances 
they  entirely  overlook  fecond  caufes ;  and  in  others, 
where  they  are  mentioned,  it  is  only  as  inftruments, 
fulfilling  the  divine  will.   Events  that  came  to  pafs 
according  to   the  ufual  courfe    of  things,  and  in 
which  an  ordinary  hiftorian  would  have  feen  nothing 
divine,  are  recorded  by  them  amongft  the  works  of 
the  Lord.    The  Lord  ivoj  very  angry  ivith  Ifraely  and 
removed   them    out  of  his  fght—And  the  Lord  Jent 
againfl  Jehoiakim  bands  of  the  Chaldees^   and  bands  of 
the  Syrians,   and  bands  of  the  Moabites,   and  bands  of 
the  children  of  Amnion,  and  fent  them  againfl  Jttdah 
to  dcjlroy  it,   according  to  the  word  of  the  Lord  which 
he  /pake  by  his  fervants   the  prophets.      Surely  at  the 
commandment  of  the  Lord  came  this  upon  Judah,   to 
remove  them  out  of  his  ftght,  for  the  fms  of  Manajfeh, 
according  to  all  that  he  did,   and  olfo  for  the  innocent 
blood  that  hefjjed  :  for  he  filed  Jerufalem  with  inno^ 
cent  blood  which  the  Lord  would  not  pardon,* 

In  their  prophecies,  while  they  foretold  the  hca- 
vieft  calamities  upon  nations,  their  own  and  others, 
and  viewing  the  hand  of  God  in  all,  acquiefced  in 
them  ;   as   ra^n   they  felt  tenderly  for  their  fellow- 


*  %  Kings  xvil.  1 8.  xxir.  a,  3,  4, 


iM 


IH 


n  t 


f^l  The  Spirit  and  Styh  {Tart  II. 

creatures,  even  for  their  enemies.    My  bowelsj  mf 
hcweU  ;   I  am  pained  at  my   very  heart  ;   my  heart 
tnaketh  a  noife  in  me  ;   I  cannot  hold  my  peace^  becmtfi 
thou  hajl  heard  O  my  foul ^  the  found  of  the  trumpet y 
the  alarm  of  nnar, — O  thou  f word  of  the  Lordy   bow 
kng  will  it  be  ere  thou  be  quiet  ?    Put  up  thyfelf  into  thy 
fiabbardy  refl  and  be  fiill^  When  Ifrael  was  expof- 
cd  to  calamities,  all  the  neighbouring  nations,  who 
hated   them  on  account  of  their  religion,  exulted 
over  them  :  but  when  the  cup  went  round  to  them, 
the  prophets  vho  foretold  it  were  tenderly  affeded 
by  it.    /  will  bewail  with  the  weeping  of  Jazer  the 
vine  of  Sibmah  :    I  will  water  thee  with  my  tears,  O 
HefJjbon,   and  Elealeh  :  for  the  fheuting  for  thy  fum^ 
mer-fruitsy  and  for  thy  harvejly  is  fallen.   And  glad- 
nefi  is  taken  away^   and  joy  oid  of  the  plentiful  field  ; 
and  in  the  vineyards  there  fhall  he  noftngingy  neither 
Jball  there  be  fhouting  :   the  treaders  fhall  tread  out  na 
wine  in  their  preffes  ;    I  have  made  fhouting  to  ceafe^ 
nvherefore  my  bowels  /hall  found  like  an  harp  for  Mo- 
nby  and  mine  i/i  ward  parts  for  Kir-harefh.f 

The  miracles  which  they  record  are  diftinguifhed 
from  the  figns  and  lying  wonders  of  following  ages, 
in  that  there  is  always  to  be  ken  in  them  an  end 
worthy  of  God.  The  far  greater  part  of  them  were 
•works  of  pure  compafiion  to  the  parties  ;  and  the 
whole  of  them  of  benevolence  to  Society. 

There  is  nothing  in  the  fcriptures  adapted  to  gra- 
tifj  prefumptuous  fpecalation  or  idle  curt oftty.  Such  a 
fpirit,  on  the  contrary,  is  frequently  checked,  and 
every  thing  is  directed  to  the  renovation  or  improve- 
ment of  the  heart.  The  account  given  of  the  crea- 
tion of  the  fun,  moon  and  ftars,  is  no  t   intended, 


♦  Jer.  IT.  .19.  xlvik  6. 


f  Lfai.  «vi.   9>^li. 


Chap.  III.] 


of  Scripture. 


] 


153 


i( 


€S 


ii 


i( 


as  Mr.  Henry  obferves,  to  defcribe  things  '^  as  they 
are  in  themfelves,  and  in  their  own  nature,  to 
fatisfy  the  curious  j  but  as  they  are  in  relation 
to  this  earth,  to  which  they  ferve  as  lights;  and 
this  is  enough  to  furnifh  us  with  matter  for  praife 
and  thankfgiving."  The  miracles  of  Jefus  were 
never  performed  to  gratify  curiofity.  If  the  afflia:- 
ed,  or  any  on  their  behalf,  prefent  their  petition, 
it  is  invariably  heard  and  anfwered  :  but  if  the  pha- 
rifees  come  and  fay,  Majer,  we  would  fee  a  ftgn 
from  thee  ,-  or  if  Herod  hope  to  fee  a  tniracle  done  h^ 
himy  it  is  refufed.*  When  one  faid  to  him.  Lord 
ere  there  few  that  be  faved  ?  he  anfwered,  Strinje  to 
enter  in  at  the  fir  ait  gate:  for  manyy  I  fay  unto  yoUy 
willfeek  to  enter  iriy   and  fhall  not  be  able.f 

There  is  nothing  in  the  Scriptures  tending  In  its 
own  nature  to  excite  levity  or  folly.  They  fometimes 
deal  in  the  mod:  cutting  irony ;  but  it  is  never  for 
the  fake  of  difplaying  wit,  or  raifing  a  laugh,  but 
invariably  for  the  accomplKhment  of  a  ferious  and 
important  end.  A  ferious  mind  finds  every  thing 
to  gratify  it,  and  nothing  to  offend  it:  and  even  the 
moll  profligate '-tharaaer,  unlefs  he  read  them  in 
fearch  of  fomething  which  he  may  convert  into  ri- 
dicule, is  imprefied  with  awe  by  the  pointed  and  fo- 
lemn  m^anner  in  which  they  addrefs  him. 

It  may  be  faid  of  the  fcriptures,  and  of  them  on- 
ly,  that  they  are  fr^e  from  affeaation  and  vanity. 
You  may  fometimes  find  things  of  this  fort  defcrlb- 
ed  by  the  facred  writers  ;  but  you  will  never  dif- 
cern  any  fuch  fpirit  in  the  defcriptions  themfelves. 
Yet  were  they  as  men  fubjeft  to  human  imperfec- 

*  Matt.  xii.  38.  Luke  xxiil.  \  9. 
t  Luke  xiii.  24.     Sec  alio  xxi.  5—1  p. 


im 


n-r- 


1  «^ 


154  The  Spirit  end  Style  [PART  IL 

tions:  if  therefore  they  had  not  been  influenced  by 
divine  infpiration,  blemiflies  of  this  kind  muft  have 
appeared  in  their  writings  as  well  as  in  thofe  of  other 
men.      But  in  what   inftance  have  they  aflumed  a 
charaaer  which  docs  not   belong  to  them  ;  or  dif- 
covered  a  wifh  to  be  thought  more  religious,  more 
learned,  or  more   accomplifhcd   in   any  way  than 
they  were  ?  Nor   were    they  lefs  free  from  vanity 
than  from  afleaation.  They  were  as  far  from  mak- 
ing the  moft  of  what  they  were,  as  from  aiming  to 
appear  what  they  were  not.  Inftead  of  trumpeting 
their  own  praife,  or  aiming  to  tranfmit  their  fame 
to  poflerity,  feveral  of  them  have  not  fo  much  as 
put  their  names  to  their  writings  -,   and  thofe  who 
have  arc  generally  out  of  fight.      As  you  read  their 
hiftory,  they  feldom  occur  to  your  thoughts.  Who 
thinks  of  the  Evangelifts  when  reading  the  four  go/- 
pels;  or  of  Luke  while  reading  the  J^s  of  the  Apof 
ties '?  Mr.  Paine  weaves  the  laurel  on  his  own  brows, 
vainly  boafting  that  he  has  "  written  a  book  under 
the  greateft  difadvantages,  which  no  Bible  believer 
can  anfwer  •,"  and  that  with  his  axe  upon  his  Ihoul- 
der,like  another  Sennacherib,  he  has  pafled  through, 
and  cut  down  the  tall  cedars  of  our  Lebanon.*  But 
thus  did  not  the  facred  writers,  even  with  regard 
to  heathenifm,  becaufc  of  the  fear  of  God.     Paul 
in  one  inftance,  for  the  fake  of  anfvvering  an  im- 
portant  end,  was  compelled  to  fpeak  the  truth  of 
himfelf,  and  to  appear  to  boafl:  -,  yet  it  is  cafy  to 
perceive  how  much  it  was  againft  his  inclination.  A 
hoajler  and  a  fool  were  in  his  account  fynonymous 
terms.f 

•  A-i  of  Reafr,  Part  II.  Prcf.  p.  vi.  and  p.  64* 
I  2  Cor,  xii. 


•*  ™-*^'ieiei*BS''^*rf"^B*S.if^'^^T '^■•ii  -f"^     *^<-f!t'-<^    J^J*<?"      -i 


'JT  %*s  -i-  fc^^fi^^-l^iS^^Jg! 


Chap.  III.]  f  Scripture.  , 

The  facred  writers,  while  they  refpcft  tnagiftra- 
cy,  and  frown  upon  faftion,  tumult,  and  fedition 
^tt  never  km-wn  to  flatter  the  great.      Compare  the 
hiftian    eloquence   of   Tertullus   with   the   manly 
fpeeches  of  Paul.      Did  he  flatter  Felix  ?    No  •  he 
renfomd  of  righteoufnefs,  temperance,  and  jud-^mcnt  to 
come,  and  Felu  trembled.      Did  he  flatter  Fcftus  or 
even  Agrippa  .?  No;  the  higheft  compliment  which 
proceeded  from  him  was  that  he  knew  the  latter  to 
be  expert  m  all  cufloms  and  queflhns  among  the  'Jeivs 
and  to  maintain  the  divine  infpiration  of  the  pro- 
phets, which  declaration,  with  the  whole  of  this 
admirable  apology,   contained  only  the  words  of 
truth  and  fobernels. 

They  difcover  no  anxiety  to  guard  agaUfl  feemin^ 
.nconjyiencu,,  either  with  themfelves,  or  one  ano- 
ther.     In  works  of  impofture,  efpecldly  «here  u 
number  of  pcrfons  are  concerned,  there  is  neccj 
of  great  care  and  caution,  left  one  part  fliould  con- 
tradia  another;    and   fuch  caution  is  cafily  per- 
ce.ved.       But  the  facred  writers  appear  to  have 
had  no  fuch  concern  about  them.     Confcious  that 
all  they  wrote  was  true,  they  left  it  to  prove  its  own 
confiftency.     fheir  produdllons  poiFefs  confiftency ; 
but  u  IS  not  a  ftudied  one.  nor  always  apparent  a 
firft  fight :   u  IS  that  confiftency  which  ^  certaia 
to  accompany  truth.* 

•  "  There  k  one  argument,"  fays  Mr.  mii,rfirce,  in  his  late  ei 
ceU™.  Treatd-e,  "  «hich  in.prefl-e.  n.y  .ind  „4  particuL  L:; 

"  add    'V     ^"V  ?™'^  °'  ""^  '■'"'  °'  "'<•»«  -Wch  have  been 
dduced  .n  proof  of  Chriftianity,  and  the  eonfirmation  thereby  i! 

"    Cre tf  t"d  r  •'"  ''T7"°'"  '""  "'  "''  =Po«'e-fron!  ihe 
nature  of  the  doflnnes  of  ChrifHanity-from  the  nature  and  ex- 

ctUcnce  of  her  praaical  precept^rom  tl.e  aceordance  wc  Jve 

Pa 


156 


The  Spirit  and  Style  [Part  II. 


There  is  an  inimitable  fnnplicity  in  all  their  ivrit^ 
ingSy  and  a  feeling  fenfe  of  ivhat  they  write.  They 
come  to  the  point  without  ceremony  or  preamble; 
and  having  told  the  truth,  leave  it  without  min- 
gling their  own  reflections.  This  remark  is  par- 
ticularly exemplified  by  the  four  evangelilb  in  nar- 
rating the  treatment  of  their  Lord.  Writers  who 
had  felt  lefs  would  have  faid  more. 

There  is  fomething  in  all  they  fay  which  leaves 
behind  it  a  fenfation  produced  by  no  other  writ- 
ings ;  fomething  peculiarly  fuited  to  the  mind  when 
in  its  mofl:  ferious  frames,  opprefled  by  afilidion, 
or  thoughtful  about  a  future  life;  fomething  which 


rvf: 

1; 


'I 
'J 


"  lately  pointed  out  between  the  clo(flnnal  and  pradical  fyftem  of 

"  Chriftianity,  whether  confidered  each  in  itfelf,  or  in  their  mutual 

••  rehtioa  to  each  othtr— from  other  fpecies  cf  internal  evidence, 

"  afforded  in  the  more  abundance  «8  the  facred  records  have  been 

"  fcrutiulzcd  with  greater  core — from  the  accounts  of  cotemporary, 

«  or  nearly  cotemporary  v/riters — from  the  impofllbillty  of  account- 

•*  ing  on  any  other  fuppofition,  than  that  of  the  truth  of  Chriftianlty, 

"  for  its  promulgation,  and  early  prevalence  :  thcfe  and  other  lines 

«  of  argument  have  all  been  brought  forward,  and  urged  by  dif- 

"  fercnt  writers,  in  proportion  as  they  have  ftruck  the  minds  of  dif- 

»'  ferent  obfervers  more  or  leis  forcibly.     Now  granting  that  fome 

"  obfcure  and  illiterate  m^n,  refiding  in  a  dillant  province  of  the 

"  Roman  empire,  had  p](>ttcd  to  impofe  a  forgery  upon  the  world  ; 

**  though  fome  foundation  for  the  impofture  might,   and  indeed 

"  muft,  have  been  attempted  to  be  laid ;  it  feems,  at  leaft  to  my  un- 

*'  dcrftanding,  morally  impoflible  that  fo  many  fpecies  of  proofs,  and 

«  all  fo  ftrong,  (hould  have  lent  their  concurrent  aid,  and  have 

"  united  their  joint  force  in  the  eflabhfliment  of  the  fulfehood.     It 

«  may  aflifc  the  reader  in  eftimating  the  value  of  this  argument,  to 

"  confider  upon  how  different  a  footing,  in  this  refpcd,  has  reftcd 

"  every  other  religious  fyftem,  without  exception,  which  was  ever 

"  propofed  to  the  world  ;  and  indeed  every  other  hiilorical  fa«5t,  of 

**  which  the  truUi  has  been  at  all  contcfted." 

Fruilical  Hew,  is'e.  pp.  3OI — 368,  3d.  Ed. 


S'    °'%__!r*W^(rf.'Ti4n 


t^-    "■  is«*a^^«^f^'^-W%*^'^?tH*_ 


Ch  A  P .  m.  ]  cf  Scripture,  j  ^  ^ 

gives  melancholy  itfelf  a  charm,  and  produces  tears 
more  delicious  to  the  mind  than  the  moft  high- 
flavoured  earthly  enjoyments.  By  what  name  fhall 
I  cxprefs  it .?  It  is  a  favour  of  life,  a  favour  of  God, 
an  unSlion  from  the  Holy  One. 

Mr.  Paine  can  fee  no  beauty  in  the  New  Te/la- 
ment  narratives  i  to  him  there  appears  nothing  but 
impofure,  filly,    contradicTion,  falfehood,    and    every 
thing  that  marks  an  evil  caufe.      And  I  fuppofc 
he  could  fay  the  fame  of  the  things  narrated  ;   of 
the  labours,   tears,   temptations,   and  fufferings  of 
the  Lord  Jefus,  and  of  every  thing  elfe  in  the  Nc^v 
Teftament.      Mr.  Paine,  however,   is  not  the  only 
inftance  wherein  men  have  lacked  undcrflandin^. 
The  Jews   faw  no  beauty  in  the  Saviour  that  they 
fiiould  defire  him  :  and  there  are  perfons  who  can 
fee  no  beauty  in  any  of  the  works  of  God.     Cre- 
ation is  to  them  a  blank.      But  though  the  eyes  of 
a  fool  are  at  the  ends  of  the  earth,   for  want  of  ob- 
jects to  attraa  them,   yet  ivfdom  is  before  him  that 
underfiandeth.^     \i  Mr.  Paine  can  fee'no  beauty  in 
the   facred  pages,  it  docs  not  follow  that  there  is 
no  beauty  to  be  feen.     Let  any  pcrfon  of  candour 
and  difcernment  read  over   the  four  Evanadifts 
and  judge  whether  they  bear  the  marks  of  hnpof- 
ture.      If  he  have  any  diSculty,  it  will  be  in  prc- 
ferving  the  charaaer  of  a   critic     Unlefs  he  be 
perpetually  on   Ids   guard,   he  will   infenfibly  lojb 
ilght  of  the  writers,   and  be  all  enamoured  of  the 
great    objert   concerning  which  thcv  write.       hx 
reading    the  nine  laft  chapters  of  John,  he  will 
perceive  the  writer  to  be  deeply  affedted.     Though 
a-  long  time  had  elapfed  lince  the  events  had  taken^ 

*  Prov.  xvii.  24, 

P3 


ifl 


$  iJvisfe-'W^Mtsf -t  'ii*4rtaC^3*i>^«r.. ' 


-i-iff^-SS-fT"     ^.fflBaSPt  -^ 


158 


T*^  ^/V/V  and  Style  [Part  II. 


^•r>  ■ 


place,  and  he  was  far  advanced  in  years  ;  yet  his 
heart  was  manifcftly  overwhelmed  with  his  fub- 
je<ft.  There  is  realbn  to  think  that  the  things 
which  Mr.  Paine  attempts  to  ridicule,  drew  tears 
from  his  eyes  while  he  narrated  them  ;  as  an  in- 
genuous mind  will  find  it  difficult  to  review  the 
narrative  without  ilmilar  fenfations. 

Mr.  Paine  is  pleafed  to  fay,   "  Any  pcrfon  that 
**  could  read  and  write  might  have  written  fuch  a 
**  book  as  the  Bible  i"  but  nothing  can  be  farther 
from  the  truth.    It  were  faying  but  little,  to  affirm 
that  ^e  could  not  produce  a  (ingle  page  or  fentence 
that  would  have  a  fimilar  cffc€t.      Stranger,   as  he 
has  proved  himfelf  to  be,  to  the  love  of  God  and 
righteoufnefs,  he  could  not  communicate  what  he 
tloes  not  feel.      The  croaking  raven  might  as  well 
endeavour  to  imitate  the  voice  of  the  dove,  or  the 
fong  of  the  nightingale,  as  he  attempt  to  emulate 
the  Holy  Scriptures.      Mr.  Paine's  fpirit  is  fuffi- 
ciently  apparent  in  his  page,   and  that  of  the  fa- 
^•ed  writers  in  theirs.       So  far  from  writing  as 
ihey  wrote,  he  cannot  underftand  their  writii>gs* 
That  which  the  Scriptures  teach  on  this  fubjc<n:  is 
fufficiently  verified  in  him,  and  all  others  of  his 
Ipirit :     T/^e  natural  man  recc'tvcth   not  the  things  of 
the  Spirit  of  Gcdy  neither  can  he  knonu  them,  for  thet 
are  fpiritually  dijcerned.      As  eafily  might  the  love- 
lincfs  of  chaftity  be  perceived,   or  the  pleafures  of 
a  good  confcience  appreciated  by  a  debauchee,   as 
the  things  of  God  be  received  by  a  mind  like  that 
of  Mr.  Paine. 

Finally,  If  the  Bible  be  the  word  of  God,  it 
may  be  expefted  that  fuch  an  authoritf^  and  divine 
fnnElion  fiould  accompany  it,  that  while  a  candid 
miiid  iliall  prefently  perceive  its  evidence^  tliofe 


fl 


Chap,  in.]  of  Scripture.  ,- 

who  read  it  either  with  negligence  or  prejudice, 
fhall  only  be  confirmed  in  their  unbelief.     It  is  fit 
that  God's  word  fhould  not  be  trifled  with.    When 
the  pharifees  captioufly  demanded  a  fign,  or  mi- 
racle,  they  were  fent  away  without  one.     They 
might  go,  if  they  pleafed,  and  report  the  inabihty; 
of  Jefus  to  work  a  miracle.     The  evidence  attend- 
ing the  refurreaion  of  Chrift  is  of  this  defcription. 
He  had  exhibited  proofs  enow  of  his  divine  mif- 
fion  publicly,  and  before  the  eyes  of  all  men  j   but 
feeing  they  were  obftinately  reje^ed,  he  told  his  ene- 
mies that  they  ffiould  fee  him  no  more  till  he  ihould 
come  on  a  different  occafion  :*  and  they  faw  him 
no  more.     They  might  infift,  if  they  pleafed,  that 
the  teftimony  of  his  difciples,   who   witnefied  his 
refurreaion,  was  infufficient.      It  is  thus  that  he- 
refies,   ofi^ences,  and  fcandals  are  permitted  in  the 
Chriftian  church,  that  they  who  arc  approved  may 
be  made  manifeft ;   and  that  occafion  may  be  fur- 
nifhed  for  them  who  feek  occafion,  to  reproach 
religion,    and  perfift  in  their  unbelief.       If  men 
dioofe  delufion,  God  alfo  will  choofe  to  give  them 
up  to  'it.      The  fcorner  fhall  feck  wifdom,   and  fi all 
mtfind  it;   and  the  word  of  life  fhall  be  a  favour 
rf  death  unto  death  to  them  that  perifi.      Mr.  Paine 
when  he  wrote  the  Firfi  part  of  his  Age  of  Reafon[ 
was  without  a  BiWe.      Afterwards,  he  tells  us,  he 
procured  one;    or  to  ufe  his  own  fchoolboy  hn- 
guage,   "  a  Bible  and  a  Tefiament  5    and  I  have 
"  found  them,  he  adds,   to  be  much  worfe   books 
"  than  1  had  conceived."f     In   all  this  there  is 
nothing  furprifing.      On  the   contrary,   if  fuch  a 

r 

*  Matt,  ixlii.  59. 
i  Age  ofj^cafan^  Part  II.  Pref.  p,  aril 


.**■ 


r(fo  The  Mediation  of  Chrijl       [TaRT  IL 

fcorner  had  found  wifdom,  the  Scriptures  thcm- 
felves  had  not  been  fulfilled.* 

If  an  infolent  coxcomb  had  been  of  opinion  that 
Sir  Ifaac  Newton  was  a  mere  ignoramus  in  philofo* 
phy,  and  had  gone  into  his  company  that  he  might 
catechize,  and  afterwards,  as  occafion  fhould  offer, 
expofe  him  ;  it  is  not  unlikely  that  this  great  wrr- 
ter,  perceiving  his  arrogance,  would  have  fuffered 
him  to  depart  without  anfwering  his  queftions,  even 
though  he  might  know  at  the  time  that  his  unfavour- 
able opinion  of  him  would  thereby  be  the  more 
confirmed.  Let  us  but  come  to  the  Scriptures  in  a 
proper  fpirit,  and  we  (hall  know  of  the  dodVrine, 
whether  it  be  of  God ;  but  if  we  approach  them  in 
a  cavilling  humour,  we  may  expevSl  not  only  to  re- 
main in  ignorance,  but  to  be  hardened  more  and 
more  in  unbelief. 


CHAP     IV. 


,% 

Iff  ^- 
it 


The  confijlefity  of  the  Chrifmn  doBrine^  particularly^ 
that  of  falvaticn  through  a  Mediatory  ivith  foher 
Reafon, 


I, 


.F  there  be  a  God  who  created  us  ;  if  we 
have  all  finned  againft  him  ;  and  if  there  be  rea- 
fon to  believe  that  he  will  call  us  to  account  for  our 
condufV,  all  which  principles  are  admitted  by  Mr. 
Paine  ;f  a  gloomy  profpect  muft  needs  prcfent  it- 
fclf,  fufTicient  indeed  to  render  man  *•  the  flave  of 


•  Prov.  xlv.  6. 
t  -^ir^ «/"  Riijfon^  Part  I.  p.  I.    Part  II.  p.  roc. 


!*=s.^  ^v  si  s'S^^^^&^'^S^i 


Chip.  IV.]    Confifent  with  Reafon. 


i6i 


y 


terror."  It  is  not  in  the  power  of  this  writer,  nor  of 
any  man  living  who  rejeas  the  Bible,  to  aflure  us 
that  pardon  will  have  any  place  in  the  divine  go- 
vernment ;  and  however  light  he  may  make  of  the 
fcripturc  dotlrine  of  hell.  He  that  calls  men  to  ac- 
count  for  their  deeds  will  be  at  no  lofs  how  or  where 
to  punifh  them.  But  allowing  that  God  is  difpofed 
to  fhew  mercy  to  the  guilty,  the  queflion  is.  Whe- 
ther his  doing  fo  by  or  without  a  Mediator  be  mofl 
confident  with  what  we  know  of  fitnefs  or  pro- 
priety ? 

That  pardon  is  beftowed  through  a  mediator  in 
a  vafl  variety  of  inftances  among  men,  cannot  be 
denied  ;  and  that  it  is  proper  it  fliould  be  fo  mufl 
be  evident  to  every  thinking  mind.  All  who  are  ac- 
quainted with  the  common  affairs  of  life  muft  be 
aware  of  the  neceffity  of  fuch  proceedings,  and  the 
good  effects  of  them  upon  fociety.* 

It  is  far  lefs  humbling  for  an  offender  to  be  par- 
doned at  his  own  requefV,  than  through  the  inter- 
pofition  of  a  third  perfon  :  for  in  the  one  cafe  he 
may  be  led  to  think  that  it  was  his  virtue  and  peni- 
tence which  influenced  the  decifion  ;  whereas  in  the 
other  he  is  compelled  to  feci  his  own  unworthinefs : 
and  this  may  be  one  reafon  why  the  mediation  of 
Chrift  is  fo  offenfive.  It  is  no  wonder  indeed  that 
thofe  who  deny  humility  to  be  a  virtue,f  fliould  be 
difgufted  with  a  doaHne,  the  profeffed  objea  of 
which  is  to  abafe  the  pride  of  man. 

As  forgivenefs  without  a  mediator  is  lefs  hum- 
bling to  the  offender,  fo  it  provides  lefs  for  the  ho^ 
nour  of  the  offended,  than  a  contrary  proceeding. 


•  Sec  Pres.  Edward's  Remarh  on  important  l^beoU<Tical  Control 
/«,  Chap.  VI. 

f  Volney's  Zaw  of  Nature^  p.  49, 


ver* 


ifi^^^f^iy  ^  »  "  -^ 


1 52 


The  Mediation  of  Chr'ijl    [Part  IL 


I 

r 


Chap.  IV.]   Conjiflent  nuith  Reafon, 


i6i 


if,' 
*% 


.t 


Many  a  compailionate  heart  has  longed  to  go  forth, 
like  David  towards  Abfalom  ;  but,  from  a  juft  fenfe 
of  wounded  authority,  could  not  tell  how  to  effecSt 
it ;  and  has  greatly  defired  that  fome  common  friend 
would  interpofe,  and  fave  his  honour.  He  has  wifli- 
cd  to  remit  the  fentence ;  but  has  feU  the  want  of 
a  mediator,  at  the  inftance  of  wh©m  he  might  give 
cffe£t  to  his  defires,  and  exercife  mercy  without 
feeming  to  be  regardlefs  of  jufticc.  An  offender  who 
fhould  object  to  a  mediator  would  be  juftly  conli- 
dered  as  hardened  in  impenitence,  and  regardlefs  of 
the  honour  of  the  offended  :  and  it  is  diificult  to 
fay  what  other  conftrudtion  can  be  put  upon  the  ob- 
jc<Slions  of  finners  to  the  Mediation  of  Chrift^ 

Again,  To  exercife  pardon  without  a  mediator, 
would  be  fixing  no  {uchjiigma  uptm  the  evil  of  the 
offence^  as  is  done  by  a  contrary  mode  of  proceeding. 
Every  man  feels  that  thofe  faults  which  may  be 
overlooked  on  a  mere  acknowledgment,  are  not  of 
a  very  heinous  nature :  they  are  fuch  as  arife  from 
inadvertence  rather  than  from  ill  defign  ;  and  in»- 
clude  little  more  than  an  error  of  the  judgment. 
On  the  other  hand,  every  man  feels  that  the  calling 
in  of  a  third  perfon  is  making  much  of  the  offence, 
treating  it  as  a  ferious  affair,  a  breach  that  is  not  to 
be  lightly  paffed  over.  This  may  be  another  rcafon 
why  the  Mediation  of  Chrift  is  fo  offenfive  to  the 
adverfaries  of  the  Gofpel.  It  is  no  wonder  that  men 
who  are  continually  fpeaking  of  moral  evil  under  the 
palliating  names  of  error y  frailtyy  imperfeElioriy  and 
the  like,  fhould  fpurn  at  a  dodlrine,  the  implica- 
tion of  which  condemns*'  it  to  everlafting  infamy. 

Finally,  To  beftow  pardon  without  a  mediator 

*  Rom.  viii.  x. 


would  be  treating  the  offence  as  private^  or  pafling 
over  it  as  a  matter  unknown,  an  affair  which  does 
not   affe<fl   the   well-being   of  fociety,   and   which 
therefore  requires  no  public  manifeflation  of  difplea- 
fure  againft  it.   Many  a  notorious   offender   would 
doubtlefs  wifh    matters  to  be  thus  conducted,   and 
from  an   averfion  to   public   expofure,  would  feel 
ffrong  objedlions  to  the  formal  interpofition  of  a 
third  perfon.   Whether  this  may  not  be  another  rea- 
fon  of  diflike  to  the  mediation  of  Chrift,  I  fhall  not 
decide ;   but    of  this   I   am  fully  fatisiied,   that  the 
want  of  a  proper  fenfe  of  the  great  evil  of  fin  as  it 
affe£ls  the  moral  government  of  the  univerfe  is  a 
reafon  why  its  adverfaries  fee  no  neceffity  for  it,  nor 
fitnefs  in  it.  They  prove  by  all  their  writings  that 
they  have  no  delight  in  the  moral  excellency  of  the 
divine  nature,   no  juft  fenfe  of  the  glory  of  moral 
government,  and  no  proper  views  of  the  pernicious 
and  wide  extended  influence  of  fm  upon  the  moral 
fyftem  :  Is  it  any  wonder  therefore  that  they  fliould 
be  unconcerned  about  the  plague  being  ftayed  by  a 
facrifice  ?  Such  views  are  too  enlarged  for  their  fel- 
iifti  and  contracted  minds.   The  only  objedl  of  their 
care,  even  in  their  moft  ferious  moments,  is  to  ef- 
cape  puniftiment :   for  the  honour  of  God,  and  the 
real  good  of  creation,  they  difcover  no  concern. 
The  amount  is  this  :  If  it  be  indeed  improper  for  a 
guilty  creature  to  lie  low  before  its  Creator  ;  if  it  be 
unfit  that  any  regard  fhould  be  paid  to  the  honour 
of  his  chara<Sler  ;   if  the  offence   committed  againft 
him  be  of  fo  fmall  account  that  it  is  unneccffary  for 
him  to  exprefs  any  difpleafure  againft  it ;   and  if  it 
have  been  fo  private,   and  infulated  in  its  operations 
as  in  no  way  to  affedl  the  well-being  of  the  moral 
fyftem,  the  doClrine  of  forgivenefs  through  a  medi- 


1^4 


ne  Mediaihn  of  Chrtfl     [Part  II. 


ator  is  unreafonable.  But  if  the  contrary  be  true;  if 
it  be  proper  for  a  guilty  creature  to  lie  in  the  duft 
before  his  offended  Creator  ;  if  the  honour  of  the 
divine  charaaer  deferve  the  firll  and  higheft  regard ; 
if  moral  evil  be  the  greateft  of  aU  evils,  and  require,' 
even  where  It  is  forgiven,  a  ftrong  expreffion  of  di* 
Tine  difpleafure  againft  it ;   and  if  its  pernicious  in- 
fluence  be  fuch  that  if  fuffered  to  operate  according 
to  its  native  tendency,   it  would  dethrone  the  Al- 
mighty,  and  defolate  the  univerfe,   the  dodlrine  in 
queftion  muft  accord  with  the  plaineft  didlates  of 
reafon. 

The  fenfe  of  mankind,  with  regard  to  the  neccf- 
fity  of  a  mediator,   may  be  illuftrated  by  the  follow- 
ing fimilitude.     Let  us  fuppofe  a  divifion  in  the  ar- 
my of  one  of  the  wifeft  and  beft  of  kings,  through 
the  evil  council  of  a  foreign  enemy,   to  have  been 
difaffeaed   to  his   government;  and  that  without 
any  provocation  on  his  part,  they  traitoroufl^  con- 
fpired  againft  his  crown  and  life.      The   attempt 
failed  ;   and   the  offenders    were  feized,   difarmed, 
tried  by  the  laws  of  their  country,   and  condemned 
to  die.   A  refpite  however  was  granted  them,  dur- 
ing his  majefty's  pleafure.     At  this  folemn  period, 
while  every  part  of  the  army,   and  of  the  empire, 
was  expcaing  the  fatal  order  for  execution,  the  king 
was  employed  in  meditating  mercy.   But  how  could 
mercy  be  Ihewn  ?   «  To  make  light  of  a  confpiracy, 

*  faid  he  to  his  friends,   would  loofen  the  bands  of 

*  good   government  :  other  divifions  of  the  army 

*  might  be  tempted  to  follow  their  example ;  and 

*  the  nation  at  large  might  be  in  danger  of  imputing 
It  to  tamenefs,  fear,  or  fome  unworthy  motive.' 

Every  one  felt  in  this  cafe  the  neceffity  of  a  me- 
diator, and  agreed  as  to  the  generalline  ofcoudua 


CHiP.  IV.]     Cofiftft.nt  -with  Re.ifori. 


proper  for  him  to  purfue.   'He  muft  not  attempt' 
faid  they,      to  compromife  the  difference  by  divid 
*  mg  the  blame  :  That  would  make  thinrs  worfe 
He  muft  juftify  the  king,   and  condemn^he  ou^* 
rage  committed  againft   him;   he  muft   offer    if 
poffiblc,  fome  honourable  expedient,  bv  means  of 
which  the  bcftowmcnt  of  pardon  IhaU'not  relax 
but  ftrengthen  juft  authority;   he  muft  convince 
the  confpirators  of  their  crime,   and  introduce 
them  m  the  charader  of  fupplicants  ;   and  mercy 
muft  be  riiewn  them  out  of  refpea  to  him,  or  for 
his  fake.* 

But  who   could  be  found  to  mediate  in  fuch  a 

,v  .'•  J  '.'  *^'  ""  ""P°'-f=»"t  queftion.  A  v^-ork  of 
th,s  kind,  ,t  was  allowed  on  all  hands,  required 
Cngular  quali/ications.  '  He  muft  be  perfiah^  dear 
of  any  parUcipation  in  the  off,nce,'  faid  one,  ♦  or 
.  '"^^''-^t'""  yo  favour  it  :  for  to  pardon  confpira- 
^  tors  at  the  mterceffion  of  one  who  is  friendly  to 
^   their  caufe,  would  be  not  only  making  lijjUt  of  tie 

crime,  but  giving  a  fanclion  to  it.' 
^    •  He  muft'  faid  another,  «  be  one  who  on  ae- 
count  of  his  character  and  fervices>W.  hi.h  in 
'he  fee„,.f^he  kin,  and  of  the  publL   for  tot  ! 
.  d,ate  m  fuch  a  caufe  is  to  become,  in  a  fort,  ref- 
^iponfible  for  the  IfTue.  A  mediator  in  effeft  pledg- 
^■.cs  hi*  honour  that  no  evil  will  rcfult  to  the  ftaw 
from  the  granting  of  his  requeft.  But  if  a  mean 
^  opm.on  be  entertained  of  him.  no  truft  can  be 
placed  m  h,m,  and  confequently  no  good  impref- 
fion  wou  d  be  made  by  his  mediation  on  the  pub- 
liC  mmd.  ^ 

'  I  conceive  it  is  neceiTary,'  faid  a  third.  '  th?t 
the  we.ght  of  the  mediation  fhould  bear  a  pro- 
portion  to  the  magnitude  of  the  crime,  and  to 


i| 


i> 


If 


I  S"  ■ 

•ft 


€ 

€ 

€ 

€ 

€ 
t 
t 


•M  ^bt  Mediation  of  Chrijl    [Pa^T  II. 

*  the  value  of  the  favour  requefted  ;  and  that  for 
this  end  it  is  proper  he  fliould  be  a  perfon  o{ great 
dignity.  For  his  majefty  to  pardon  a  company  of 
confplrators  .at  the  intercefllon  of  one  of  their  for- 
mer comrades,  or  of  any  other  obfcure  character, 
even  though  he  might  be  a  worthy  man,  would 
convey  a  very  diminutive  idea  of  the  evil  of  the 
ofrence.* 

A  fourth  remarked,  that  '  he  muA  pofllfs  a  tai^ 
der  compnjfton  towards  the  unhappy  offenders,  or 
he  would  not  cordially  intereft  himfelf  on  their 
behalf.' 

Finally,  It  was  fuggefted  by  a  fifth,  that '  for  the 

*  greater  £tnefs  of  the  proceeding,  it  would  be  pro- 
per that  fome   relation  or  connexion   fhould  fubfift 

*  between  the  parties.   We  feel  the  propriety,'  faid 
he,  ^  of  forgiving  an  offence  at  the  interceffion  of 

a  father,  or  a  brother  5  or  if  it  be  committed  by 
a  foldier,  of  his  comm.anding  officer.  Without 
fome  kind  of  previous  relation  or  connexion,  a 
mediation  would  have  the  appearance  of  an  arbi- 
trary and  formal  procefs,  and  prove  but  little  in- 
tcrefting  to  the  hearts  of  the  community.' 
Such  were  the  reafonings  of  the  king's  friends ; 
but  where  to  find  the  charafter  in  whom  thcfc  qua- 
lifications were  united,  and  what  particular  expedi- 
cnt  could  be  devifed  by  means  of  which,  pardon, 
inftead  o{  relaxing,  (hould  ftrcngthen  jufl  authori- 
ty, were  fubje^s  too  difficult  for  them  to  refolve. 

Meanwhile  the  king  and  his  fon,  whom  he  great- 
ly loved,  and  whom  he  had  appointed  Generalifllmo 
of  all  his  forces,  had  retired  from  the  company, 
and  were  converfing  about  the  matter  which  a't- 
tracled  the  general  attention. 

'My  fon  r  faid  the  benevolent  Sovereign,  'what 


Chip.  IV.]     Conjljlent  with  R&afon. 


c 

c 
c 
( 
( 
< 


16^ 

can  be  done  in  behalf  of  thefe  unhappy  men?  To 
order  them  for  execution,  violates  every  feellnf^ 
of  my  heart :  Yet  to  pardon  them  is  dangerous! 
The  army,  and  even  the  empire  would  be  under 
a  ftrong  temptation  to  think  lightly  of  rebellion. 
If  mercy  be  cxercifed,  it  muft  be  through  a  me- 
diator 5   and^who  is  qualified  to  mediate  in  fuch  a 

*  caufe  .?  And  what  expedient  can  be  devifed  by 
'  means  of  which  pardon  ihall  not  relax,  but 
'   ftrengthen  juft  authority?  Speak,  my  fon,"  and 

*  fay  what  meafures  can  be  purfued  ?' 

'  My  Father!'  faid  the  prince,   '  I  feci  the  in- 

*  fult  offered  to  your  perfon  and  government,  and 

*  the  injury  thereby  aimed  at  the  ^empire  at  large. 

*  They  have  tranfgreffed  without  caufe,  and  deferve 
'  to  die  without  mercy.      Yet  I  alfo  fed  for  them. 

*  I  have  the  heart  of  a  foldier.    I  cannot  endure  to 

*  witnefs  their  execution.  What  fhall  I  £iy  ?  On 
*^  me  be  this  wrong  !    Let  me  fuffcr  in  their  fteaJ. 

*  Inflia  on  me  as  much  as  is  neceffary  to  imprefi 
'  the  army  and  the  nation  with  a  juft  fenfe  of  the 

*  evil,  and  of  the  importance  of  good  order,   and 

*  faithful  allegiance.  Let  it  be  in  their  prcfcncc, 
-'  and  in  the  prefence  of  all  aiTcmblcd.     When  this 

*  is  done,  let  them  be  permitted  to  Implore  and  re- 

*  ceive  your  majefty's  pardon  in  my  nr.me.  If  any 
'  man  refufe  fo  to  implore,  and  fo  to  receive  it,  let 
^  him  die  the  death  ! ' 

'  My  Son  !'  replied  the  king,  '  You  have  ex- 
I  preffcd  my  heart  !  The  fame  things  have  occu- 
^'  pied  my  mind  ;  but  it  was  my  defire  that  you 
'  fliould  be  voluntary  in  the  undertaking.  It  ihall 
'  be  as  you  have  faid.  I  fhall  be  fatisficd  j  juftice 
'  itfelf  will  be  fatisfied  ;  and  I  pledge  my  honour 
'  that  you  alfo  fliall  be  fatisfied,  in  feeing  the  hap- 


i6S 


'! 


1( 


'  ••':¥ 


€ 

C 

i 

€ 
€ 


€ 


TBe  Mediatlcn  of  Chrijl    [PaIit  IT. 

the  value  of  the  favour  requefted  ;  and  that  for 
this  end  it  is  proper  he  fliould  be  a  perfon  q{ great 
dignity.  For  his  majefty  to  pardon  a  company  of 
confpirators  ,at  the  interccfllon  of  one  of  their  for- 
mer comrades,  or  of  any  other  obfcure  character, 
even  though  he  might  be  a  worthy  man,  would 
convey  a  very  diminutive  idea  of  the  evil  of  the 
oirence.' 

A  fourth  remarked,  that  *  he  mufl:  pofTcfs  a  tai^ 
der  nmpnjftcn  towards  the  unhappy  offenders,  or 
he  would  not  cordially  mtereft  himfelf  on  their 
behalf.' 

Finally,  It  was  fuggefted  by  a  fifth,  that '  for  the 
greater  fitnefs  of  the  proceeding,  it  would  be  pro- 
per that  fome   relation  or  connexion   fhould  fubfift 
between  the  parties.   We  feel  the  propriety,*  faid 
he,   '  of  forgiving  an  offence  at  the  interceilion  of 

*  a  father,  or  a  brother ;   or  if  it  be  committed  by 

*  a  foldier,   of  his  com.manding  officer.      Without 
iome   kind  of  previous  relation   or  connexion,   a 

*  mediation  would  have  the  appearance  of  an  arbi- 

*  trary  and  formal  procefs,   and  prove  but  little  in- 
«  tcrcfting  to  the  hearts  of  the  community.' 

Such  were  the  reafonings  of  the  king's  friends  j 
but  where  to  find  the  charaaer  in  vvhom  thcfc  qua- 
lifications wer;^  united,  and  what  particular  expedi* 
cnt  could  be  dcvifed  by  means  of  which,  pardon, 
infler.d  oi  relaxing,  fhould  flrcngthen  jufl  autliori- 
ty,  were  fubjecls  too  difficult  for  them  to  refolve. 

IMeanwhile  the  kir.g  and  his  fon,  whom  he  great- 
ly loved,  and  whom  he  had  appointed  Generaliffimo 
of  all  his  forces,  had  retired  from  the  company, 
and  were  converfing  about  the  matter  which  at- 
tracted the  general  attention. 

'My  fon  !'  faid  the  benevolent  Sovereign,  *  what 


< 

c 

€ 


-Ch  A  P .  IV.  ]     Conjijlent  with  Riafon.  j  ^^ 

*   can  be  done  in  behalf  of  thefe  unhappy  men?  To 
order  them  for  execution,  violates  every  feelinrr 

'  of  my  heart :  Yet  to  pardon  them  is  dangeroust 
The  army,  and  even  the  empire  would  be  under 
a  ftrong  temptation  to  think  lightly  of  rebellion. 
If  mercy  be  cxercifed,  it  mufl  be  through  a  me- 
diator ;  and- who  is  qualified  to  mediate  in  fuch  a 
caule  ?  And  what  expedient  can  be  deviled  by 
means  of  which  pardon  ihall  not  relax,  but 
flrengthen  juft  authority?  Speak,  my  fon,"  and 
fay  what  meafures  can  be  puriued  V 
'  My  Father!'  faid  the  prince,   '  I  feci  the  in- 

*  fult  offered  to  your  perfon  and  government,  and 

*  the  injury  thereby  aimed  at  the  "empire  at  large. 

*  They  have  tranfgrefied  without  caufe,  and  dcferve 
'  to  die  without  mercy.      Yet  I  alfo  feci  for  them. 

*  I  have  the  heart  of  a  foldier.    I  cannot  endure  to 

*  witnefs  their  execution.  What  fhall  I  h^  ?  On 
'^  me  be  this  wrong  !    Let  mc  fuffcr  in  their  ftead. 

*  Inflia  on  me  as  much  as  is  neceffary  to  imprefj 
'  the  army  and  the  nation  with  a  jufi:  {tn^c  of  the 

*  evil,   and  of  the  importance  of  good  order,   and 

*  faithful  allegiance.  Let  it  be  in  their  prcfcncc, 
-'  and  in  the  prcfence  of  all  affcmblcd.  When  ihi:I 
'  is  done,  let  them  be  permitted  to  implore  and  re- 
'  ceive  your  majefty's  pardon  in  my  n?.me.      If  any 

*  man  refufe  fo  to  implore,  and  fo  to  receive  it,  let 
'  him  die  the  death  ! ' 

*  My  Son  !'  replied  the  king,  *  You  have  cx- 
I  preffed  my  heart  !  The  fame  things  have  occu- 
^'  pied  my  mind  ;  but  it  was  my  defire  that  you 
'  fhould  be  voluntary  in  the  undertaking.  It  fhall 
'  be  as  you  have  faid.  I  fhall  be  fatisficd ;  juflice 
'  itfelf  will  be  fatisfied  ;  and  I  pledge  my  honour 
'  that  you  alfo  fliall  be  fatisfied,  in  feeing  the  hap- 


liiiilliriiifit rtHiilBiiliMmitllM 


I<58  ^he  Mediation  cf  Chrlfl       [Part  IL 

*  P7   effe«fls  of  your  difintcrefted   condu^.      Pro- 

•  pnety  requires  that  I  ftand  aloof  in  the  dav  of 
your  affliaion  ;   but  I  will  not  leave  vou  utterly, 

^'  nor  iuto  the  beloved  of  my  foul  xo  remain  in 
^  that  condition.  A  temporary  afHi^ion  on  your 
^  part  will  be  more  than  equivalent  to  death  on 
^  theirs.  The  dignity  of  your  perfon  and  charac- 
ter will  render  the  fufferings  of  an  hour  of  great- 
^  cr  account  as  to  the  imprcffion  of  the  public 
^  mmd,  than  if  all  the  rebellious  had  been   exccu- 

•  ted  :  and  by  how  much  I  am  known  to  have 
^  Joved  you,  by  fo  much  will  my  compafTion  to 
^  tiiem,  and  my  dilpleafurc  agalnft  their  wicked 
^  condua  be  made  manifcft.      Go,  my  Ton,  afTumc 

tne   ])kenefs  of  a   criminal,   and   fuffcr  in  their 

*  place  ! ' 

The    gracious    defign    being    communicated    at 
court,   all  were  flruck  with  it.      Thofe   who   had 
reafoned  on  the  qualifications  of  a    mediator  faw 
that  m  the  prince  all  were  united,   and  were  filled 
with  admiration  :  but   tliat  he  fhould  be  willing  to 
fuffer  in  the  place  of  rebels   was  beyond   all   that 
could   have   been  aiked  or  thought.      Yet   feeing 
he  himielf  had  gencroufly  propofed  it,  would  fur^ 
Mve  his   fuSerings,  and  reap  the  reward  of  them 
they  cordially  acquiefced.     The  only  difficulty  that 
was  ftarted  was  amongft  the  Judges  of  the  realm. 
'1  hey,  at  firfl,   queftioncd  whether  the  proceeding 
were  admiffible.      ^  The  law,'  faid   they,   ^  makes 

*  provifion  for  the  transfer   of  debts,   but   not   of 
I  crimes.      Its  language  is.  The  foul  that fifweth  fiatl 

•  die:  But  when  they  came  to  view  things  on  a 
more  enlarged  fcale,  confidering  it  as  an  expedient 
on  an  extraordinary  occafion,  and  perceived  that 
the  ffirlt  of  the  law  would  be  preferved,  and  all 


Chap.  IV.]      Conjlpnt  with  Reafin.  i^ 

the  ends  of  good  government  anfwered,  they  were 
Satisfied.      «  It  is  not  a  meafure,'  faid  .they,  <  for 

*  which  the  law  provides  :  yet  it  is  not  contrary  to 

*  the  law,  but  above  it.* 

The  day  appointed  arrived.    The  prince  appear- 
ed, and  futFered  as  a  criminal.      The  hearts  of  the 
king's  friends  bled  at  every  ftroke,  and  burned  with 
indignation  againft  the  condu^:  which  rendered  it 
neccfTary.      His  enemies   however,    even   fome  of 
thofe  for  whom  he  fufFered,  continuing  to  be  dif- 
affe^ed,  added  to  the  afiliaion,   by  deriding   and 
infulting  him  all  the  time.     At  a  proper  period,  he* 
was  refcued  from  their  outrage.     Returning  to  the 
palace,  amidft  the  tears   and  fliouts   of  the  loyal 
fpeftators,  the  fuffering  hero  was  embraced  by  his 
royal  Father  ;   who,    in  addition  to  the  natural  af- 
f^ftion  which  he  bore  to  him  as  a  fon,  loved  him 
for  his  fingular  Interpofition  at  fuch  a  crifis.      «  Sit 

*  thou,'  faid  he,   «  at    my  right  hand  !       Though 
'  the  threatenings  of  the  law  be  not  literally  accom- 

*  plilhed,  yet  the  fpirit  of  them  is  preferved.    The 

*  honour  of  good  government  is  fecured,   and  the 

*  end  of  punidiment  more  eirea:ually  anfwered  than 

*  if  all  the  rebels  had  been  facriflced.  Afk  of  me 
^'  what  I  iliall  give  thee  !     No   favour  can   be  too 

*  great  to  be  beftowed,  even  upon  the  unworthiefl:, 

*  nor  any  crime  too  aggravated  to  be  forgiven,  in 
'  thy  name.  I  will  grant  thee  according  to  thine 
'  own  heart  !     Alk  of  me  my  Son,   what   I   fliall 

*  give  thee  ! ' 

He  afked  for  the  offenders  to  be  introduced  as 
fupplicants  at  the  feet  of  his  Father,  for  the  for- 
givenefs  of  their  crimes,  and  for  the  direction  of 
affairs  till  order  and  happincfs  fhould  be  perfedllv 
reflored. 

0.3 


170 


The  Mcdiathn  of  Chrijl        [Pa  rt  IL 


14 


|,*fi*r 


A  proclamation  addrefTed  to  the  confpiratora 
was  now  ilTued,  ftating  what  had  been  their  con- 
duct, wiiat  the  condu£l  of  the  King,  and  what  of 
the  prince.  MeiTengcrs  alfo  were  appointed  tcx 
carry  it,  with  orders  to  read  it  publickly,  and  to 
expoftulate  with  them  individually,  befceching  them 
to  be  reconciled  to  their  offended  Sovereign,  and 
to  alTure  them  that  if  they  rejecfted  this,  there  rc» 
mained  no  more  hope  of  mercy. 

A  fpe^lator  would  fuppofe  that  in  mercy  fo  free- 
ly offered,  and  fo  honourably  communicated,  every 
one  would  have  acquiefced  ;  and  if  reafon  had  go- 
verned the  offenders,  it  had  been  fo  :  but  many 
amongft  them  continued  under  the  influence  of 
difaffe£lion,  and  difaffed^ion  gives  a  falfe  colouring 
to  every  thing. 

The  time  of  the  refpite  having  proved  longer 
than  was  at  firft  expe£led,  fome  had  begun  to  amufc 
themfelvcs  with  idle  fpeculations,  flattering  thcm- 
felves  that  their  fault  was  a  mere  trifle,  and  that 
it  would  certainly  be  paffed  over.  Indeed  the 
greater  pnrt  of  them  had  turned  their  attention  to 
other  things,  concluding  that  the  king  was  not  in 
good  earneft. 

When  the  proclamation  was  read,  many  paid  no 
manner  of  attention  to  it ;  feme  infinuatcd  that 
the  meffengers  were  interefted  men,  and  that  there 
might  be  no  truth  in  what  they  faid  j  and  fomc 
even  abufed  them  .  as  impoftors.  So,  having  de- 
livered their  meffage,  they  withdrew  :  and  the  re- 
bels finding  themfelvcs  alone,  fuch  of  them  as  paid 
any  attention  to  the  fubject  exprefled  their  minds 
as  follows  — 

*  My  heart,'  fays  one,  *  rlfes  againff  every  part 
•  of  this  proceeding.     Why  all  this  ado  about  a. 


Chap.  IV.]      Conftjlent  nvlth  Reafon,  171 

few  words  fpokcn  one  to  another  1     Can  fuch  a 
meffage  as  this  have  proceeded  from  the  King  > 
What  have  we  done  fo  much  againfl:  him,  that  fo 
much   fhould   be  made   of  it  ?      No  petition  of 
ours,  it  feems,  would  avail  any  thing  ;  and  no- 
thing that  we  could  fay  or  do  could  be  regarded,, 
unlcfs  prefented  in  the  name  of  a  third  perfon.^ 
Surely  if  we  prefent  a  petition  in  our  own  names,. 
in  which  we  beg  pardon,  and  promife  not  to  re- 
peat the  offence,  this  might   fuffice.      Even  this 
is  more  than  I  can  find  in  my  heart  to  comply 
with  ;  but  every  thing  beyond  it  is  unreafonable  ; 
and  who  can  believe  that  the  king  can  defire  it  ?' 

*  If  a  third  perfon,'  fays  another,  *  mufl:  be  con- 
cerned in  the  affair,  what  occafion  is  there  for 
one  fo  high  in  rank  and  dignity  }  To  fl:and  in 
need  oi  fuch  a  mediator  mufl  ftamp  our  charadlers 
with  everlafting  infamy.  It  is  very  unreafonable  : 
who  can  believe  it  ?  If  the  king  be  juft  and  good, 
as  they  fay  he  is,  bow  can  he  wifh  thus  publicly 
to  expofe  us  } 

'  I  obferve,*  fays  a  third,  *  that  the  mediator  is 
wholly  on  the  kin^s  fide  ;  and  one  whom,  though 
he  affe£ls  to  pity  us,  we  have  from  the  outfet 
confldered  as  no  lefs  our  enemy  than  the  king 
himfelf.  If  indeed  he  could  compromife  mat- 
ters, and  would  allow  that  we  had  our  provoca- 
tions, and  would  promife  us  redrcfs,  and  an  ea- 
fler  yoke,  in  future,  I  fhould  feel  inclined  t«> 
hearken  :  but  if  he  have  no  conceffions  to  offer, 
I  can  never  be  reconciled.' 

•  I  believe,'  fays  a  fourth,  *  that  the  king  knows 
very  well  that  we  have  not  had  juftice  done  us, 
and  therefore  this  mediation  bufinefs  is  intro- 
duced to  make  us  amends  for  the  injury.     It  is 


H' 


17*  ^^^  Mediation  of  Chrifl        [Part  IL 

*  an  affair  fettled  fomehow  betwixt  him  and  his 
^  fon.  They  call  it  grace;  and  I  am  not  much 
'  concerned  what  they  call  it,  {o  that  my  life  is 

*  fpared  :   but  this  I  {7,^,  If  he  had  not  made  this 

*  or  fome  kind  of  provifion,  I  ihould  have  thought 

*  him  a  tyrant/ 

'  You  are  all  wrong,'  fays  a  fifth  :    '  I  compre- 
'  hend   the  defign,   and   am   well   pleafcd  with  it. 

*  I  hate   the  government  as  much  as  any  of  you  : 

*  but  I  love  the  mediator ;  for  I  underftand  it  is 

*  his   intention   to    deliver  me   from   its  tyranny. 
I  He  has  paid  the  debt,   the  king  is  fatisfied,  and 

*  I  am  free.     I  will  fue  out  my  right,  and  demand' 

*  my  liberty  1* 

In  addition  to  this,  one  of  the  company  ob^ 
ferved,  he  did  not   fee  what  the  greater  part  of 
them  had   to  do  with  the  proclamation,  unlefs  it 
were  to   give   it  a  hearing,   which  they  had  done 
ah-eady.      «  For,'   faid  he,    «  pardon   is    promifed 

*  only  to  them  who  are  ^viUing  to  fubmit,  and  it 

*  is  well  known  that  many  of  us  are  unwillincr  5 

*  nor  can  we  alter  our  minds  on  this  fubje(St.' 

After  a  while,  however,  fome  of  them  were 
brought  to  relent.  They  thought  upon  the  fub- 
je(5t  matter  of  the  proclamation,  were  convinced' 
of  the  juftnefs  of  hs  ftatcments,  rcfleacd  upon 
their  evil  condu^:,  and  were  fincercly  forry'on 
account  of  it.  And  now  the  mediation  of  the 
prince  appeared  in  a  very  diSlrent  light.  They 
cordially  faid  Amen  to  every  part  of  the  proceed- 
ing.  The  very  things  which  gave  fuch  offence 
while  their  hearts  were  difaffefted,  now  appeared 
to  them  fit,  and  right,  and  glorious.  *  It  is  fit,* 
fay  they,  '  that  the  king  fl.ould  be  honoured,  and 
!  that  we  ihould  be  humbled  5  for  we  have  tranf^ 


Chap.  IV.]      Conftjient  'with  Reafon»  1^ 

'  ^''#^^  'without  caufe.      It  is  right  that  no  regard 

*  fliould   be  paid   to  any  petition  of  ours  for  it» 

*  own  fake  ;    for  we  have   done  deeds  worthy  of 

*  death.      It   is  glorious  that  we  fhould  be  faved 

*  at  the  intcrcefiion  of  fo  honourable  a  perfonage. 

*  The  dignity  of  his  charadler,   together  with  his 
'  furprifing  condefcenfion  and  goodnefs,   impreffcs 

*  us  more  than  any  thing  elfe,  and  fills  our  hearts 

*  with    penitence,    confidence,    and    love.       That 

*  which   in    the   proclamation    is    called   grace   is 

*  grace  ;   for  we  are  utterly  unworthy  of  it ;    and 

*  if  we  had  all  fuffered  according  to  our  fentence, 

*  the  king  and  his  throne  had  been  guiltlefs.     We 

*  embrace  the   mediation  of  the  prince,  not  as   sd 

*  reparation   for   an   injury,   but  as  a  fingular  iito- 

*  fiance  of  mercy.      And  far  be   it   from  us  that 

*  we   fhould  confider   it   as  defigncd  to  deliver  us 

*  from   our  original  and  juft  allegiance  to  hi«:  ma- 

*  jefty's  government  !   No,  rather  it  is  inten.^lcd  to 

*  reftore   us  to  it.      We  love  our  interce^or,  and 

*  will  implore  forgivenefs  in  his  name ;  hut  we  alio 
'  love   our   fovereign,   and  long  to   proflrate   our- 

*  felves  at  his  feet.  We  rejoice  in  the  fatisfa(Slion 
which  the  prince  has  made,  and  all  our  hopes  of 
mercy  are  founded  upon  it :  but  we  have  no  no- 
tion of  being  freed  by  it  previoufly  to  our  acqui- 
efcence  in  it.  Nor  do  we  defire  any  other  kind 
of  freedom  than  that   which,   while  it  remits  the 

'  jufl  fentence  of  the  law,  reftores  us  to  his  majef- 

*  ty's  government.  O  that  we  were  once  clear  of 
this  hateful  and  horrid  confpiracy,  and  might  be 
permitted  to  ferve  him  with  affe^Ion  and  fidelily 

*  all  the  days  of  our  life  !    We  cannot  fufped  the 
ftncerity  of  the  invitation,  or  acquit  our  compa- 
nions on  the  fcore  of  unwillingnejs.    Why  ihcmld 


.1 

I 


174  T/^'e  Mediation  of  Ckrijl       [Part  IL 

*  we  ?  We  do  not  on  this  account  acquit  ourfelves. 
'  On  the  contrary,  it  is  the  remembrance  of  our  un- 

*  wiHingnefs  that  now  cuts  us  to  the  heart.  Wc  well 
'  remember  to  what  it  was  owing  that  we  could  not 

*  be  fatisfied  with  the  juH:  government  of  the  king, 

*  and  afterwards  could  not  comply  with  the  invita- 

*  tions  of  mercy :  it  was  becaufe  we  were  under  the 
'  dominion  of  a  difaffeaed  fpirit ;  a  fpirit  which, 
'  wicked  as  it  is  in  itfelf,  it  would  be  more  wicked 

J  to  juftify.  Our  counfel  is,  therefore,  the  fame 
f  as  that  of  his  majefty^s  mefTengers,  with  whom 
^  we  now  take  our  fland.  Let  us  lay  afide  this 
I  cavilling  humour,  repent,  and  fuc  for  mercy  in 
''  the  way  prefcribcd,  ere  mercy  be  hid  from  our 
yeyes  !* 

^he  reader,  in  applying  this  fuppofed  cafe  to 
the  ijMediation  of  Chrift,  will  do  me  the  juftice  to 
remernbcr  that  I  do  not  pretend  to  have  perfec"l!y 
repreKmted  it.   Probably  there  is  no  fimilitude  ixiWj 
adequat&^to  the  purpofe.     The  diftinftion  between 
the  Father   and    the  ?>ox\.  is  not  the  fame    as  that 
which  fubfifts  between  a  father  and  a  fon  amongft 
men  :  the  latter  are  two  feparate  beings  ;   but  to  af- 
fert  this  of  the  formrr  would  be  inconfiftcnt  with 
the  divine  unity.   And  \vith  rcfpca:  to  the  innocent 
voluntarily  fufFering  for  vhe  guilty,   in  a  few  extra- 
ordinary inftances  this  print.-ple  may  be  adopted  ; 
but  the  management  and  application  of  it  generally 
require  more  wifdom  and  more  power  than  mortals 
pofTefs.  We  may  by  the  help  of  a  machine  collet  a 
few  fpnrks  of  the  ele^rical  fluid,  and  produce  an 
cfiea  fomewhat  refembling  that  of  lightning  :  but 
we  cannot  caufe  it  to  blaze  like  the  Almighty,  nor 
thunder  with  a  voice  like  Him. 

Impcrfedl,  however,  as  the  foregoing  HmUitudc 


it 
« 


Chap.  Hf  ]     Confijlent  with  Reafon^  ,  ^  - 

may  appear  In  fomc  refpe^s,  it  is  fufficicnt  to  fliew 
the  fallacy  of  Mr.   Paine's  rcafoning.    "  The  doc- 
*♦  trine  of  Redemption,"  fays  this  writer,  "  has 
"  for  its  bafis  an  idea  of  pecuniary  juftice,  and  not 
**  that  of  moral  juftice.    If  I  owe  a  perfon  money, 
**  and  cannot   pay  him,   and   he   threatens  to   put 
"  me  in  prifon,  another  perfon  can  take  the  debt 
upon  himfelf,  and  pay  it  for  me.   But  if  I  have 
committed  a  cvimey  every  circumftance  of  the  cafe 
is  changed.   Moral  juftice  cannot  take  the  inno- 
cent for  the  guilty,  even  if  the  innocent  would 
offer  itfelf.  To  fuppofs  juftice  to  do  this,  is  to 
deftroy  the  principle  of  its  exiftence,  which  is 
the  thing  itfelf.  It  is  then  no  longer  juftice  :  but 
"  is    indifcriminate    revenge.*"      This    objedHon, 
which  is   the  fame  for  fubftancc  ^s  has  biTn  frc- 
qucntly  urged    by   Socinians  at  well   at   dcifts,   \t 
founded  in  mifreprefentation.    It  h  doc  true  that 
Redemption  has  for  its  bafls  the  idea  Q^  pecuniary 
juftice,  and  not  that  of  moral  juftice.     That  Cn  is 
called  a  debt,  and  the  death  of  Chrift  ^  price,  a  raf}- 
fim  ^c,  is  true  \  but   it   is  no  unufual  thing  for 
iiioral  obligations  and  deliverances  to  be  cxprciTcd 
in  language  borrowed  from  pecuniary  trAnfaaioiw* 
The  obligations  of  a  fon  to  a  father  arc  commonly 
cxprcfTcd  by  fuch  terms  as  oiring  ar.J  jming  :  he 
owes  a  debt  of  obedience,   and  ir  yielding  it  lie  pays 
a  debt  of  gratitude.      The  fame  may  be  faid  of  an 
obligation  to  punifluncnt.      A   murderer  ^tir/   his 
life  to  the  juftice  of  his  country  \  and  when  he  luf^ 
fcrs,  he  is  fiid  to  pny  the  awful  debt.    So  alio  if  a 
great  charafber  by  fuflering  dz%\\\  coiild  deliver  hi« 
country,  fudi  deliverance  would  be  fpokcn  of  ^  ob- 


41 


iA 


i 


•  ^^c  y  Ji .tf/jfl,  Part  I,  f»,  a* 


I 


I'' 


hi 


Jj6  ^he  Mediation  of  Chr'ijl     [Fart  II. 

tamed  by  the /n'tv  of  blood.  No  one  miftakes  thcfc 
things  by  underftanding  them  of  pecuniary  tranfac- 
tions.  In  fuch  connexions,  every  one  perceives  that 
the  terms  arc  ufed  not  literally  but  metaphorically; 
and  it  is  thus  that  they  are  to  be  under  ftood  with  re- 
ference to  the  death  of  thrift.  As  fin  is  not  a  pecu- 
niary,  but  a  moral  debt ;  fo  the  atonement  for  it  is 
not  a  pecuniary,   but  a  moral  ranfom. 

There  is  doubtlefs  a  fufficient  analogy  between 
pccuniaiy   and  moral  proceedings  to  jufti'fy  the  ufc 
of  fuch  language,   both  in  fcripture  and  in  common 
life:   and  it  is  cafy  to  perceive  the  advantages  which 
anfc  from  it  \  as  befidcs  conveying  much  important 
truth,  it    renders    it   peculiarly   imprefUvc   to    the 
mind.   But  it  is  not  always  fafe  to  rcafon  from  the 
former  to  the  latter;  much  lef^  is  it  juft  to  amrm 
that  the  latter  has  for  its  bafis  every  principle  which 
pertains  to  the  former.  The  deliverance  cffc^cd  by 
the  prince  in  the  cafe  before  ftatcd  might  with  pro- 
pricty  be  called  a  redemption  ;   and  the  rccol]c<ftion 
of  it  under  this  idea  would  be  very  imprcflivc  to  the 
minds  of  thofe  who  were  delivered.      They  would 
fcarcely  be  able  to  fee  or  think  of  their  Commander 
in  Chief,  even  though  it  might  be  years  after  the 
event,  without  being  reminded  of  the  price  -xX  which 
their  pardon  was  obtained,   and  dropping  a  tC;u-  of 
ingenuous  grief  over  their   unworthy  condis^l  OQ 
this  account.   Yet  it  would  not  be  juft  lo  fay  that 
this  redemption  had  for  its  balls  an  idea  of  pecunia- 
ry juftlce,  and  not  that  of  moral  jurticc.  It  was  mo- 
ral juftice  which  in  this  cafe  was  rali!>bed  j  not  bow- 
ever  in  its  ordinary  form,   but  as  cxacifcd  on  an 
extraordinary  occafion  ;   not  the  letter,  btit  tlic  fw- 
rit  of  It. 

The  fcripture  doOrinc  of  atonement  bring  con- 


C( 


<i 


XI 


<c 


<c 


C( 


Chap.  IV.]     Conjtjfenl  ivlth  Rea/cn.  i*i^ 

*Tcycd  in  language  borrowed  from  pecuniary  tranfl 
«£lions,  is  not  only  improved  by  unbelievers  into  aa 
argument  againft  the  truth  of  the  gofpel,  but  has 
been  the  occafion  of  many  errors  amongft  the  pro- 
feflbrs  of  Chriftianity.  Socinus  on  this  ground  at* 
tempts  to  explain  away  the  neceflity  of  a  fatisfaclion. 
God,"  fays  he,  "  is  our  Creditor.  Our  fins  arc 
deks  which  we  have  contra^ed  with  him  ;  but 
every  one  may  yield  up  his  right,  and  more  ef. 
pecially  God,  who  is  the  fupreme  Lord  of  all, 
and  extolled  in  the  fcriptures  for  his  liberality 
and  goodnefs.  Hence  then  it  is  evident  that  God 
can  pardon  fins  without  any  fatisfadion  receiv. 
ed."*  Ot/jerSf  who  profefs  to  embrace  the  doc- 
trine of  fatisfaftion,  have  on  the  fame  grouixl  ptr^ 
verted  and  abufcd  it ;  objcaing  to  the  propriety  of 
humble  and  continued  applkatiom  for  mercy,  and 
prefuming  to  claim  the  forgivcncfs  of  their  fins, 
paft,  prcfcnt,  and  to  come,  as  their  legal  right,  and 
what  it  wot'ld  be  unjuft  in  the  Supreme  Being,  hav- 
tug  received  complete  iatisfii^lion,  to  withhold. 

To  the  reafoning  of  Socinus,  Dr,  Owen  judfcci- 
oufly  replies  by  diftinguifiiing  between  right  as  it  rcf- 
pcOs  delftsy  and  as  it  rcfpccts  gowrfimr$:j.  The  for- 
mer he  allows  may  be  given  up  without  a  fatufac- 
'  tion,  but  not  the  latter.  "  Our  fins,"  U  adds, 
•*  arc  called  debts,  not  properly,  but  metaphon- 
cally."t  This  ani\rer  equally  applies  to  ihofc  who 
pervert  the  doariftc,  as  to  thoTc  who  deny  it :  for 
though  in  mmctf,  of  debt  sind  credit  a  foil  fatisfac- 
•  tk>n  from  a  forcty  excludes  the  kiesi  ot/rer  pardon 
<ni  the  part  of  tJie  creditor,  and  admiu  of  a  c/oim 

M 

•  Tnatitc  rf  y.^  Ch.f  a,  Sniwr.  R,  111.  Ch.  t 

R 


k 


Ml 


^■P 


|5, 


tyS  The  Mediation  of  Chri/I        [Part  II. 

on  the  part  of  the  debtor,  yet  it  is  othcrwife  in 
relation    to   crimes.     In  the  interpofition  of  the 
prince  as  flated  above,   an  honourable  expedient 
was  adopted,  by  means  of  which  the  fovereign  was 
fatisfied,  and  the  exercife  of  mercy  rendered  con- 
nnent  with  juft  authority :  but  there  was  no  lefs 
grace  in  the  adt  of  forgivenefs  than  if  it  had  been 
without  a  fatisfadlion.     However  well  pleafed  the 
king  might  be  with  the  condudt  of  his  Ton,  the 
freenefs  of  pardon  was  not  at  all  diminifhed  by  it  5 
nor  mufl  the  criminals  come  before  him  as  claim- 
ants, but  as  fupplicants,  imploring  mercy  in  the 
mediator's  name. 

^  Such  are  the  leading  ideas  which  the  fcriptures 
give  us   of   Redemption   by  Jefus   Chrift.     The 
Apoftle  Paul  efpecially  teaches  this  doftrine  with 
great  precifion — Being  jujlijied  freely  by  his  grace ^ 
through  the  redemption  that  is  in  Jefus  Chrifl :    JVhom 
God  hath  ft  forth  to  be  a  propitiation^   through  faith 
in  his  bloody  to  declare  his  righteotfnefs  for  the  remif 
fion   of  ftns   that  are  pajl^   through  the  forbearance  of 
God;   to  declare^  I  fay,  at  this  time  his  right eoufnefs^ 
that  he  might  be  jufl,  and  the  jufifer  of  him  that  be^ 
lleveth  in  Jefus*      From  this  paflage   we  may  re- 
mark,  Firfl,   That  the  grace  of  God,  as  taught  in 
the  fcriptures,   is  not  that  kind  of  liberality  which 
Socinians  and  deifts  afcribe  to  him,  which  fets  afide 
the  neceflity  of  a  fatisfaftion.      Free  grace  accord- 
ing to  Paul,  requires  a  propitiation ^  even  the  flied- 
ding  of  the  Saviour's  bloody  as  a  medium  through 
which  it  may  be  honourably  communicated.      Se- 
condly, Redemption  by  Jefus  Chrift  was   accom- 
plifhed,  not  h^  a  fatisfac^ion  tliat  fliould  prcclud« 

♦  Rom.  iii.  24 — 2d. 


Chap.  IV.]      Confflent  with  Reafon, 


119 


V'- 


the  exercife  of  grace  in  forgivenefs,  but  in  which 
the  difpleafure  of  God  againft  fin  being  manifcfted, 
mercy  to  the  finner  might  be  exercifed  without  any 
fufpicion  of  his  having  relinquillied  his  regards  for 
righteoufnefs.  In  fctting  forth  Jefus  Chrifl  to  be 
a  propitiationy  he  declared  his  righteoufnefs  for  the 
remiffion  of  ftns.  Thirdly,  The  righteoufnefs  of 
God  was  not  only  declared  when  Chrifl  was  made 
a  propitiatory  facrifice  j  but  continues  to  be  mani- 
fefled  in  the  acceptance  of  believers  through  his 
name.  He  appears  as  Jufl  while  ailing  the  part 
of  a  juffifer  towards  every  one  that  bcUevcth  in 
Jefus.  Fourthly,  that  which  is  here  applied  to  the 
blefllngs  of  forgivenefs  and  acceptance  with  God, 
is  applicable  to  all  other  fpiritual  blefUngs  :  all,  ac- 
cording to  the  fcriptures,  are  freely  communica- 
ted through  the  fame  diflinguiflied  medium.  See 
Ephef.  !.♦ 

*  The  Chrift ian  reader,  it  is  prefumed,  may  from  hence  obtain 
«  clear  view  of  the  ends  anfwered  by  the  death  of  Chrift,  a  fubjedt 
•which  has  occupied  much  attention  amongft  divines.-  Some  have 
afferted  that  Chrift  by  his  fatisfacSlion  accomplifhed  this  only,  «  tliat 
God  now,  confiftently  with  the  honour  of  his  juftice,  may  pardon 
(returning)  finners  if  he  willeth  fo  to  do."  This  is  doubtlefs  true 
as  far  as  it  goes  :  but  it  makes  no  provifion  for  the  return  of  the  fin- 
ner. This  fcheme  therefore  leaves  the  finner  to  perifh  in  impenitence 
and  unbelief,  and  the  Saviour  without  any  fecurity  of  feeing  of  the 
travail  of  his  foul.  For  how  can  a  fmner  return  without  the  power 
of  the  Holy  Spirit  ?  ,  And  the  Holy  Spirit,  equally  with  every 
other  fpiritual  blefllng,  is  given  in  confideration  of  the   death   of 

Chrift. Others,  to  remedy  this  dcfedl,  have  confidered  the  death 

cf  Chrift  as  furcbafwg  repentance  and  faith,  ^as  well  as  all  other 
fpiritual  bleffings,  on  behalf  of  the  eledl ;  and  upon  this  ground 
have  maintained  that  «  God  is  bound  in  ftrid  juftice,  in  refped  of 
Jefus  Chrift,  to  confer  grace  and  glory  on  all  thofe  for  whom  he 
died."*     The  writer  of  thcfe  pages  acknowledges  he  never  could 

«  See  Ur.  Owen's  I>iirotatiDn  on  Divine  Juftice,  Ch.  XII.  Sec.  v,  ri,  vii, 

R  2 


1 


It. 


\t1  '■ 


^«0  The  Medhtion  of  Chrijf       [Part  H. 

Thefe  remarks  may  fuffice  to  fhew,  not  onl^ 
that  Mr.  Paine's  a/Tcrtion  has  no  truth  in  it,  but 
that  all  thofc  profefTors  of  Chriftianity  who  ha^ 
adopted  his  principle,  have  fo  for  deviated  from 
the  do^rine  of  Redemption  as  it  is  taught  in  the 
Scriptures^  ^ 

Perceive  that  any  clear  or  determinate  idea  was  convrj-cd  by  the 
term  purchafe  in  this  connexion,  nor  does  it  appear  to  him  to  be  a 
do<5lrme  taught  in  the  fcriptures.    The  notion  of  grace  being  beftow- 
ed  on  account  of  -oaluc  r.cci-v.J  appears  to  him  inconCilcnt  wi^Ii  the  free- 
Bcfs  of  grace  itfelf,  and  with  the  ftrfedion  of  the  Divine  Being,  to 
whom  nothing  can  be  added  or  given   which  can  lay  him  under 
obligation.     If  the  falvation  of  fanners  h;  V.  been  a  commercial  tranf. 
av.ion,  he  m.ght  poffibly  have  been  bound  in  find  right,  with  rcf- 
ped  to  Chrifl,  to  beflow  grace  and  glory ;  but  in  that  cafe  there 
wou.d  have  been  no  room  for  free  remiflion,  with  rcfpcd  to  the 
Father.     If  fin  be  what  Dr.  Owen  very  juilly  contends  it  is,  not  a 
<Ut,  but  a  crime;  and  if  the  fatisfadlion  of  Chrift  was  not  a  reim- 
burfcment  of  loft  property,  but  an  expedient  devifed  for  the  pre- 
Xervmg  of  the  divine -chaiaaer  in  the  exercife  of  mercy,  no  fuch 
confecpcnce  will  follow.     God  will  be  mider  no  ether  objigation  to 
•live  any  finncr  than  that  which  fpontaneoully  arifes  from  his  own 
nature,  and  the  promiie  made  to  his  Son. 

If  we  lay,  A  wav   was  opened  by  the  death  of  Christ 

FOR  THE  FREE  AND   CONSISTENT   EXERCISE    OF    MERCT,    IN    ALL 
THE   METHODS   WUICU   SOVEREIGN   WISDOM    SAW    PIT   TO    ADOPT, 

perhaps  we  Ihall  include  every  material  idea  which  the  Scripturw 
give  us  of  that  important  event. 

There  are  three  kinds  of  bklSng*  in  particular,  which  God  out  of 
regard  to  tlie  death  of  his  Son  bcftows  upon  men.  Firft,  Ho  fends 
forth  the  gofpel  of  falvation,  accompanied  with  a  free  and  indefinite 
invitation  to  embrace' it,  and  an  alTurance  that  whofoever  compliea 
with  the  invitation,  (for  which  there  is  no  ability  wanting  in  any 
man  who  poffcfTes  an  honeft  heart)  Ihall  have  evcrlafling  life.  This 
favour  is  beflowed  on  Sinners  as  sinners.  God  glvttb  the  true 
bread  from  heaven  in  this  way  to  many  who  never  receive  it.  He 
mviteth  thofe  to  the  gofpel  fuppcr  who  rciiife  and  make  light  of  it, 
John  vi.  32,  36.  Matt.  xxiL  4,  5. 

Secondly,  He  beflows  hia  Holy  Spirit  to  renew  and  iandify  the 


^ 


*»•• 


CHiP.  IV.]      Conjiflent  with  Reafon.  |8r 

As  to  what  Mr.  Paine  alledges,  that  the  inpo- 
cent  fuffering  for  the  guilty,  even  though  it  be 
with  his  own  confent,  is  contrary  to  every  princi- 
ple of  moral  juftice,  he  affirms  the  fame  of  God's 
vifiting  the  iniquities  of  the  fathers  upon  the  children,* 
Jut  this  is  a  truth  evident  by  univerfal  experience^. 
It  is  feen  every  day,  in  every  part  of  the  world  ► 
If  Mr.  Paine  indulge  in  intemperance,  and  leave 
children  behind  him,  they  may  feel  the  confe- 
quences  of  his  mifcondu^^  when  lie  is  in  his  grave. 
The  fins  of  the  father  may  thus  be  vifited  upon 
the  children  to  the  third  and  fourth  generation. 
It  would  however  be  their  afjliciion  only,  and  not 
their  punifliment.  Yet  fuch  vifitations  are  wifely 
ordered  as  a  motive  to  fobriety.  Nor  is  it  be- 
tween parents  and  children  only  that  fuch  a  con- 
nexion exifts,  as  that  the  happinefs  of  one  depends 
upon  the  condudl  of  others  :  a  flight  furvey  of  fo- 
ciety,  in  its  various  relations,  muft  convince  us 
that  the  fame  principle  pervades  creation.  To  call 
this  injuftice,   is  to  fly  in  the  face  of  the  Creator... 

foul :  gives  a  new  heart,  and  a  right  fpirit,  and  takes  away  the  heart 
of  flone.  CLriJl  is  exalted  to  give  repentance^  A^%\.  2)'i'  Unto  us  it 
is  giien  in  bchulf  cf  Chrifl  io  Llleve  in  him,  Phil.  i.  29.  Jf^e  have 
tbiuined  Ule  preiitus  faith  through  the  right. -cvf.icfs  if  God,  and  our  Sa- 
viour  ffus  Chrf,  2  Pet.  i.  I.  This  favour  is  conferred  on  elect 
3JNNERS.     See  Ac^s  vJiL  43.    Rmr..  viii.  28 — 30. 

Thirdly,  Through  the  fame  medium  is  given  thij  free  pardon  of 
&11  oiu-  fin$,  acceptance  with  God,  power  to  become  the  fons  of  God, 
and  the  promifc  of  everlafting;;  life.  Tour  fms  are  forgiven  \»u  for 
kit  name's  fake^  I  John  ii.  12.  God  fur  Chrifs  Jake  hath  forgiven  yrty 
Ephcf  iv.  52.  We  are  accepted  in  the  beloved,  Eph.  L  6.  By  means 
mfhis  d.ath  "u-e  receive  the  prwnife  of  eternal  inhttitance,  Heb.  ix.  .\.\. 
This  kind  of  bleflings  is  conferred  en  belie-ving  sinners. 

*  4Z'  e/Reafn,  Part  I.  p.  4.  Not«.. . 


i' 


182  The  Mediation  cf  Chriji        [Part  It 

With  fuch  an  objector  I  have  nothing  to  do  :     He 
that  reproveth  Gody  let  kim  atifwer  it.  ^ 

If  the  idea  of  the  innocent  fuffering  in  the  room 
of  the  guilty  were  in  all  cafes  inadmiilible,  and  ut- 
terly repugnant  to  the  human  underftanding,  how 
came  the  ufe  of  expiatory  facrifices  to  prevail  as  it 
has,  in  every  age  and  nation  ?    Whether  the  idea 
flrft  proceeded  from  a  divine  command,  as  Chrif- 
tians  generally  believe,   or  whatever  was  its  origin, 
it  has  approved  itfelf  to  the  minds  of  men ;  and 
not  of  the  raoft  uncultivated  part  of  mankind  only, 
but  of  the  moft  learned  and  polite.     The  facrifices 
of  the  Gentiles  it  is  true  were  full  of  fuperflition, 
and  widely  different,   as  might  be  expefted,   from 
thofe  which  were  regulated  by  the  Scriptures  ;  but 
the  general  principle  is  the  fame :  All  agree  in  the 
idea  of  the  difpleafure  of  Deity  being  appeafablc 
by  an  innocent  vidlim  being  facrificed  in  the  place 
of  the  guilty.      The   idea  of  expiatory  facrifices, 
and  of  a  mediation  founded  upon  them,  is  beauti- 
fully  exprcfTed   in  the  book  of  Job ;   a  book  not 
only  of  great  antiquity,   but  which  feems  to  have 
obtained  the  approbation  of  Mr.  Paine,  having,  as 
he  fuppofes,  been  written  by  a  Gentile.— ^W ;/  nvas 
foy   that,   after  the  Lord  had  fpohen  thefe  words   unto 
Johy    the  Lord  /aid  to  Eliphaz    the  Temanitey   My 
tvrath   is  kindled  againjl  theey  and  againji  thy  two 
friends  :  for  ye  have  not  fpohen  of  me  the  thing  that 
is   right,    as   my  fervant  Job   hath,      Therefore   tait 
unta  you  now  fcven  bullocks  and  feven  ramsy  and  go 
to  my  fervant  Joby    and   offer    up  for   yourfelves  a 
hurnt'offeringy    and  my  fervant   Job  fhall  pray  for 
you  ;  fop  him  will  I  accept  :    lefi  I  deal  with  you  af- 
ter your  follyy    in  that  ye  have   not  fpohen  of  me  the 
thing  which  is  right,  like  my  fervant  Job.      So  £11- 


Chip.  IV.]      Confflent  with  Reafon. 


183 


phaz  the  TemanitCy  and  Bildad  the  Shuhitey  and  Zo-- 
phar  the  Naamathitey  wenty  and  did  according  as  the 
Lord  commanded  them  :  the  Lord  alfo  accepted  Job  J* 
The  objedlions  which  are  now  made  to  the  facri- 
fice  of  Chrift,  equally  apply  to  all  expiatory  facri- 
fices ;  the  offering  up  of  which,  had  not  the  for- 
mer fuperfeded  them,  would  have  continued  to 
this  day. 

If  an  innocent  character  offer  to  die  in  the  room 
of  a  guilty  fellow-creature,  it  is  not  ordinarily  ac- 
cepted, nor  would  it  be  proper  that  it  fhould.  For 
he  may  have  no  juft  right  to  difpofe  of  his  life  j 
or  if  he  have,  he  has  no  power  to  refume  it : 
there  may  likewife  be  no  fuch  relation  between 
the  parties,  as  that  the  fuffering  of  the  one  fhould 
cxprefs  difpleafure  againft  the  condu£l  of  the  other. 
Befides  this,  there  may  be  no  great  and  good  end 
accomplifhed  by  fuch  a  fubftitution,  to  fociety : 
the  lofs  fuftained  by  the  death  of  the  one  might 
be  equal  if  not  fuperior  to  the  gain  from  the  life 
of  the  other.  If  the  evil  to  be  endured  might  be 
furvived  ;  if  the  relation  between  the  parties  were 
fuch,  that  in  the  fufferings  of  the  one  mankind 
would  be  impreffed  with  the  evil  of  the  other ; 
and  if  by  fuch  a  proceeding  great  advantage  would 
accrue  to  fociety,  inflead  of  being  accounted  inad- 
miffible,  it  would  be  reckoned  right,  and  wife,  and 
good.  If  a  dignified  individual,  by  enduring  fomc 
temporary  feverity  from  an  offended  nation,  could 
appeafe  their  difpleafure,  and  thereby  fave  his 
country  from  the  deftroying  fword,  who  would 
not  admire  his  difinterefted  cpndudk  ^  And  if  the 
offended,   from  motives  of  humanity,   were  con- 

^  •  Chap.  xlii.  7-»-9. 


\k  i 


^3 


PJ 


182  The  Mediation  cf  Chnjt        [Part  It 

With  fuch  an  objedlor  I  have  nothing  to  do  :     He 
that  reproveth  Gody  let  him  anfwer  it,  - 

If  the  idea  of  the  innocent  fufFering  in  the  room 
of  the  guiltjr  were  in  all  cafes  inadmiffible,  and  ut- 
terly repugnant  to  the  human  underftanding,  how 
came  the  ufe  of  expiatory  facrifices  to  prevail  as  it 
has,  in  every  age  and  nation  ?    Whether  the  idea 
firft  proceeded  from  a  divine  command,  as  Chrif- 
tians  generally  believe,   or  whatever  was  its  origin, 
it   has  approved  itfelf  to  the  minds  of  men ;   and 
not  of  the  moft  uncultivated  part  of  mankind  only, 
but  of  the  moft  learned  and  polite.     The  facrifices 
of  the  Gentiles  it  is  true  were  full  of  fuperftition, 
and  widely  different,   as  might  be  expefted,   from 
thofe  which  were  regulated  by  the  Scriptures  ;  but 
the  general  principle  is  the  fame  :  AH  agree  in  the 
idea  of  the  difpleafurc  of  Deity  being  appeafable 
by  an  innocent  viiflim  being  facrificed  in  the  place 
of  the  guilty.      The   idea   of  expiatory  facrifices, 
and  of  a  mediation  founded  upon  them,  is  beauti- 
fully  exprefTed  in  the  book  of  Job ;   a  book  not 
only  of  great  antiquity,   but  which  feems  to  have 
obtained  the  approbation  of  Mr.  Paine,  having,  a» 
he  fuppofes,  been  written  by  a  Gentile.— u^/z^/  //  nvas 
foy   thaty   after  the  Lord  had  fpohen  thefe  njuords   unto 
Johy    the  Lord  /aid  to  Eliphaz    the  Temanitey    My 
ivrath   is  kindled  againjl  theCy  and  againjl  thy  two 
friends  :  for  ye  have  not  fpohen  of  me  the  thing  that 
is  right y    as   my  fervant  Job  hath.      Therefore  tah 
unto  yoH  nonv  /even  bullocks  and  feven  ramsy  and  go 
to  my  fervant  Job,    and   offer    up  for  yourfclves  a 
hurnt'offeringy    and   my  fervant   Job  fhall  pray  for 
you  ;  for  him  will  I  accept  :   lef  I  deal  with  you  af- 
ier  your  follyy    in  that  ye  have   not  fpohen  of  me  the 
thing  which  is  right,  like  my  ftrvant  Job.      So  £li' 


Chap.  IV.]      Confflent  with  Reafon. 


183 


phaz  the  TemanitCy  and  Bildad  the  Shuhitey  and  Zo^ 
phar  the  Naamathitey  wenty  and  did  according  as  ike 
Lord  commanded  them  :  the  Lord  alfo  accepted  Job,* 
The  objections  which  are  now  made  to  the  facri- 
fice  of  Chrift,  equally  apply  to  all  expiatory  facri- 
fices ;  the  offering  up  of  which,  had  not  the  for- 
mer fuperfeded  them,  would  have  continued-  to 
this  day. 

If  an  innocent  chara(n:er  offer  to  die  in  the  room 
of  a  guilty  fellow-creature,  it  is  not  ordinarily  ac- 
cepted, nor  would  it  be  proper  that  it  ihould.  For 
he  may  have  no  juft  right  to  difpofe  of  his  life  j 
or  if  he  have,  he  has  no  power  to  refume  it : 
there  may  likewife  be  no  fuch  relation  between 
the  parties,  as  that  the  fuffering  of  the  one  fhould 
cxprefs  difpleafure  againft  the  condu(Sl  of  the  other. 
Befides  this,  there  may  be  no  great  and  good  end 
accomplifhed  by  fuch  a  fubftitution,  to  fociety : 
the  lofs  fuftained  by  the  death  of  the  one  might 
be  equal  if  not  fuperior  to  the  gain  from  the  life 
of  the  other.  If  the  evil  to  be  endured  might  be 
furvived ;  if  the  relation  between  the  parties  were 
fuch,  that  in  the  fufferings  of  the  one  mankind 
would  be  impreffed  with  the  evil  of  the  other ; 
and  if  by  fuch  a  proceeding  great  advantage  would 
accrue  to  fociety,  inflead  of  being  accounted  inad- 
miffible, it  would  be  reckoned  right,  and  wife,  and 
good.  If  a  dignified  individual,  by  enduring  fome 
temporary  feverity  from  an  offended  nation,  could 
appeafe  their  difpleafure,  and  thereby  fave  his 
country  from  the  deftroying  fword,  who  would 
not  admire  his  difinterefted  cpnduCl  ?  And  if  the 
offended,  from  motives  of  humanity,   were  con- 

,.  •  Cbap.  xlii.  7— ^. 


I®' 


.1 


t^4 


Redem^ion  conj^eni  'with      [Pakt  It 


tented  with  exprefEng  their  difpleafure  by  tranf- 
fcrring  the  cffcd  of  it  from  a  whole  nation  to  2Xk 
individual  who  thus  ftepped  forward  on  their  bev- 
half,  would  their  conducEl  be  cenfured  as  "  indif- 
criminate  revenge  V'  The  truth  is,  the  atonement 
of  Chrift  affords  a  difplay  of  jufticc  on  too  large 
%  fcalc,  and  on  too  humbling  a  principle,  to  ap- 
prove itfelf  to  a  contraaed,  felfifh,  and  haughtji 
SDind. 


CHAP.     V. 

the  cottjtflency  of  the   Scripture  DoBritie  of  Redcmp^. 
.     tion  with   thd  modern  opinisn  of  the  Magtiitude  of 
Creation* 


I 


.T  is  common  for  Deifls  to  impute  the  pro*- 
grcfs  of  their  principles  to  ike  prevalence  of  true  phi^. 
iofophy.  The  world,  they  fay,  is  more  enlightened  v 
and  a  great  number  of  difcoveries  are  progreflively 
making,  which  render  the  credibility  of  the  fcrip* 
rures  more  and  more  fufpicious.  It  is  now  a  com- 
monly-received opinion,  for  inftance,  among  men 
ef  fcience,  that  this  world  is  but  a  point  in  creation ; 
that  every  planet  is  a  world,  and  all  the  fixed  ftars 
fb  many  funs  in  the  centres  of  fo  many  fyftcms  of 
worlds ;  and  that  as  every  part  of  creation  within 
«ur  knowledge  teems  with  life,  and  as  God  hath 
made  nothing  in  vain,  it  is  highly  probable  that  all 
thefe  worlds  are  inhabited  by  intelligent  beings,  who 
»re  capable  of  knowing  and  adoring  their  Creator* 
But  if  this  be  true,  how  incredible  is  it  that  fo  great 
a  portion  of  regard  Ihould  hz  exercifed  by  the  Su/- 


Chap.  V.]   The  Magnitude  of  Creation, 


iV; 


preme  Being  towards  man  as  the  fcriptures  repre- 
fent;  how  incredible  efpecially  it  muft  appear  to  a 
thinking  mind  that  Deity  fhould  become  incarnate, 
fhould  take  human  nature  into  the  moft  intimate 
union  with  himfelf,  and  thereby  raife  it  to  fuch  fin- 
gular  eroinency  in  the  fcale  of  being,  though  com- 
pared with  the  whole  of  creation,  if  vre  comprehend 
even  the  whole  fpecies,  it  be  lefs  than  a  neft  of  in- 
fers compared  with  the  unnumbered  millions  oi 
animated  beings  which  inhabit  the  earth. 

This  objedlion,  there  is  reafon  to  think  has  had 
a  very  confiderable  influence  on  the  fpeculating  part 
of  mankind.  INIr.  Paine  in  the  Firft  part  of  his 
-^g^  ^f  Reafon*  has  laboured  after  his  manner  to 
make  the  moft  of  it,  and  thereby  to  difparage 
Chriftianity.  "  Though  it  is  not  a  diredl  article  of 
"  the  Chriftian  fyftem,  he  fays,  that  this  world 
"  which  we  inhabit  is  the  whole  of  the  habitable 
**  creation  ;  yet  it  is  fo  worked  up  therewith  from 
**  what  is  called  the  Mofaic  account  of  the  creation, 
the  ftory  of  Eve  and  the  apple,  and  the  counter- 
part of  that  ftory,  the  death  of  the  Son  of  God, 
•'  that  to  believe  otherwife,  that  is,  to  believe  that 
**  God  created  a  plurality  of  worlds,  at  leaft  as  nu- 
"  merous  as  what  we  call  ftars,  renders  the  Chrif- 
"  tian  fyftem  of  faith  at  once  little  and  ridiculous, 
**  and  fcattcrs  it  in  the  mind  like  feathers  in  the 
'*  air.  The  two  beliefs  cannot  be  held  together  in 
"  the  fame  mind  ;  and  he  who  thinks  he  believes 
"  both  has  thought  but  little  of  either."^ 

Again,  Having  difcourfed  on  the  vaft  extent  of 
creation,  he  a(ks,  "  But  in  tlie  midft  of  thefe  re- 
"  fledlions,  what  are  we  to  thmk  of  the  ChriftiaB 


a 


n 


>'SS 


p.  40- 


-47. 


i  p.  4fi, 


iZ6 


Redemption  conjijient  with     [Part  II, 


tc 


€1 

€( 


[4  » 


"  fyftem  of  faith,  that  forms  itfelf  upon  the  idea  cxf 
only  one  world,  and  that  of  no  greater  extent  than 
twenty-five  thoufand  miles  r"     "  From  whence 
could  arife  the  folitary  and  ftrange  conceit  that 
the  Almighty,  who  had  millions  of  worlds  equal- 
"  ly  dependant  on  his  protection,  fhould  quit  the 
care  of  all  the  reft,  and   come  to  die   in   our 
world,   becaufe  they  fay  one  man,  and   one  wo- 
man had    eaten  an   apple  ?     And  on  the  other 
hand,  are  we  to  fuppofe  that  every  world  in  the 
boundlefs  creation  had  an  Eve,  an  apple,   a  fer- 
"  pent,  and  a  Redeemer?   In  this  cafe,  the  perfon 
who  is  irreverently  called  the  Son  of  God,   and 
"  fometimes  God  himfelf,  would  have  nothing  elfe 
to  do  than  to  travel  from  world  to  world,   in  an 
endlefs  fucceilion  of  death,  with  fcarcely  a  mo- 
"  mentary  interval  of  life."* 

To  animadvert  upon  all  the  extravagant  and  of- 
fenfive  things  even  in  fo  fmall  a  part  of  Mr.  Paine's 
performance  as  the  above  quotation,  would  be  an 
irkfome  taik.  A  few  remarks  however  may  not  be 
improper. 

Firft,  Though  Mr.  Paine  is  pleafed  to  fay  in  his 
ufual  ftyle^of  naked  aflTertion,   that  "  the  two  beliefs 

cannot  be  held  together;  and  that  he  who  thinks 
**  he  believes  both,  has  thought  but  little  of  either ;" 
yet  he  cannot  be  ignorant  that  many  who  have  ad- 
mitted the  one,  have  at  the  fame  time  held  faft  the 
other.  Mr.  Paine  is  certainly  not  overlqaded  with 
modefty  when  comparing  his  own  abilities  and  ac- 
quifitions  with  thofe  of  other  men  ;  but  I  am  in- 
clined to  think,  that,  with  all  his  afTurance,  he  will 
»ot  pretend  that  Bacon,  or  Boyle,  or  Newton, 


•  P   A<. 


Chap.  V.]  Tbe  Magnitude  of  Creation. 


1S7 


tt>  mention  no  more,  had  thought  but  little  of  phi- 
^  lofophy  or  Chriftianity.  I  imagine  it  would  be  with- 
in the  compafs  of  truth  were  I  to  fay,  they  beftow- 
cd  twenty  times  more  thought  upon  both  thefe  fub- 
jcfts  than  ever  Mr.  Paine  did.  His  extreme  igno^ 
ranee  of  Chriftianity,  at  leaft,  is  manifeft,  by  the 
numerous  grofs  blunders  of  which  he  has  been  de- 
teCled. 

Secondly,  Suppofing  the  fcripture  account  of  the 
Creation  to  be  inconfiftent  with  the  ideas  which 
modern  philofophers  entertain  of  its  extent ;  yet  it 
is  not  what  Mr.  Paine  reprefents  it.  It  certainly 
does  not  teach  "  that  this  world  which  we  inhabit 
"  is  the  whole  of  the  habitable  creation."  JVIr. 
Paine  will  not  deny  that  it  exhibits  a  world  of  hap- 
pinefs,  and  a  world  of  mifery,  though  in  the  career 
of  his  extravagance  he  feems  to  have  overlooked  it. 

Thirdly,  If  the  two  beliefs,  as  Mr.  Paine  calls 
them,  cannot  be  confiftently  held  together,  we  need 
not  be  at  a  lofs  to  determine  which  to  relinquifh. 
All  the  reafoning  in  favour  of  a  multiplicity  of 
w-orlds,  inhabited  by  intelligent  beings,  amounts  to 
no  more  than  a  Jlrong  probability.  No  man  can  pro-  | 
perly  be  faid  to  believe  it :  it  is  not  a  matter  of  I 


faith,  but  of  opinion.  It  is  an  opinion  too  that  has 
taken  place  of  other  opinions,  which  in  their  day 
were  admired  by  the  philofophical  part  of  mankind 
as  much  as  this  is  in  ours.  Mr.  Paine  feems  to  wifh 
to  have  it  thought,  that  the  dodlrine  of  a  multipli- 
city of  inhabited  worlds  is  a  matter  of  demorjlration: 
hut  the  exiftence  of  a  number  of  heavenly  bodies, 
whofe  revolutions  ai*e  under  the  dircdlion  of  certain 
laws,  and  whofe  returns  therefore  are  the  obje(5ls  of 
human  calculation,  does  not  prove  that  they  are  all 
inhabited  by  iatelligent  beings.   I  do  not  deny  that 


l8S 


Redemption  consent  with     [Part  IL 


C H  A  P .  V.  ]    The  Magnitude  of  Creation, 


189 


IT   ' 


from  other  con£derations  the  thing  may  be  highly 
probable ;  but  it  is  no  more  than  a  probability.  Now 
before  we  give  up  a  do^ftrine,  which,  if  it  were  even 
to  prove  fallacious,  has  no  dangerous  confequences 
attending  it  \  and  which,  if  it  {hould  be  found  a 
truth,  involves  our  eternal  falvation,  we  ihould  en- 
deavour to  have  a  more  folid  ground  than  mere  opi- 
nion on  which  to  take  our  ftand. 

But  I  do  not  wifh  to  avail  myfelf  of  thefe  obfer- 
vations,  as  I  am  under  no  apprehenfions  that  the 
caufe  in  which  I  engage  requires  them.  Admit- 
ting THAT  THE  INTELLIGENT  CREATION  IS 
AS  EXTENSIVE  AS  MODERN  PHILOSOPHY  SUPPO- 
SES,THE  CREDIBILITY  OF  REDEMPTION  IS  NOT 
THEREBY  WEAKENED;  BUT  ON  THE  CONTRA- 
RY,    IN     MANY     RESPECTS     IS    STRENGTHENED 

AND  AGGRANDIZED.    I  fhall  offer  a  few  obfcrva- 
tions  on  each  of  the  branches  of  the  above  poiition. 
The  fcripttu*e  do£lrine  of  Redemption,  it  is  ac- 
knowledged, fuppofes  that  man,  mean  and  little  as 
he  is  in  the  fcale  of  being,  has  occupied  a  peculiar 
portion  of  the  divine  regard.  It  requires  to  be  no- 
ticed, however,  that  the  enemies  of  revelation,  in 
order,  it  fhould  fecm,  to  give  the  greater  force  to 
their  objedlion,  diminifh  the  importance  of  man  as 
a  creature  of  God  beyond  what  its  friends  can  admit. 
Though  Mr.  Paine  exprefieth  his  "  hope  of  happi- 
nefs  beyond  this  life  ;"  and  though  fome  other  dc- 
iftical  writers  have  admitted  the  immortality  of  the 
foul ;  yet  this  is  more  than  others  of  them  will  al- 
low. The  hope  of  a  future  (late,  as  we  have  feen,  is 
objected  to  by  many  of  them  as  'i^  feljijh  principle  ; 
and  others  of  them  have  attempted  to  hold  it  up  to 
ridicule.  But  the  immortality  of  man  is  a  do^inc 
which  Redemption  fuppofes  *,  and  if  this  be  allow- 


ed, man  is  not  fo  inflgniiicant  a  being  as  they  might 
wifh  to  confider  him.  A  being  that  pofTefles  an  im- 
mortal mind,  a  mind  capable  of  increafing  know- 
ledge, and  confequently  of  increafing  happinefs,  or 
mifery,  in  an  er.dlefs  duration,  cannot  be  infignifl- 
cant.  It  is  no  exaggeration  to  fay  that  the  falvation 
of  one  foul,  according  to  the  fcriptural  account  of 
things,  is  of  inconceivably  greater  moment  than  the 
temporal  falvation  of  a  nation,  or  of  all  the  nations 
in  the  world,  for  ten  thoufand  ages.  The  eternal 
falvation,  therefore,  of  a  number  of  loft  finners, 
which  no  man  can  number,  however  it  may  be  a  mat- 
ter of  infinite  condefcenfion  in  the  great  Supreme 
to  accomplifli,  is  not  an  obje£t  for  creatures,  even 
the  moft  exalted,  to  confider  as  of  fmall  account. 

Having  premifed  thus  much,  I  fhall  proceed,  in 
the  Firfl  place,  to  offer  a  few  obfervatlons  in  proof 

that  THERE  IS  NOTHING  IN  THE  SCRIPTURE 
DOCTRINE  OF  REDEMPTION  WHICH  IS  INCON- 
SISTENT WITH  THE  MODERN  OPINION  OF  THE 
MAGNITUDE   OF   CREATION. 

I.  Let  creation  he  as  exterif  :e  as  it  may^  and  the 

TJumher  of  worlds  be  multiplied  to  the  utmoft  boundary 

to  nvhich  imagination  can  reachy  there  is  no  proof  that 

any  of  the  my   except   men  and  angels  y  have  apojlatized 

from  God. — 

If  our  world  be  only  a  fmall  province,  fo  to  fpcak, 
of  God's  vafl  empire,  there  is  reafon  to  hope  that 
it  is  the  only  part  of  it  where  fin  has  entered,  ex- 
cept among  the  fallen  angels  ;  and  that  the  endlefs 
myriads  of  intelligent  beings  in  other  worlds  are  all 
the  hearty  friends  of  virtue,  of  order,  and  of  God. 

If  this  be  true,  (and  there  is  nothing  in  piiilofo- 
phy  or  divinity,  I  believe  to  dlfcredit  it,)  then  Mr. 
Paine  need  not  have  fuppofed,  if  he  could  have 

S 


( 


Jg9  Redemption  conjifent  'with     [Part  II. 

fupprefled  the  pleafure  of  the  witticlfm,  that  the 
Son  of  God  fhould  have  to  travel  from  world  to 
world  in  the  chara<5ter  of  a  Redeemer. 

II.   Let  creatiofi  be  ever  fo  extenftve,  there  is  nothing 

inco?ififtent  with  reafon  infuppofmg  that  fame  one  par- 

ticular  part  of  it  Jhould  be  chofcn  out  of  the  refl,  as  a 

theatre  on  which  the  great  author  of  all  things  would 

perform  his  mofl  glorious  works. — 

Every  empire  that  has  been  founded  in  this  world 
has  had  fome  one  particular  fpot  where  thofe  aaions 
were  performed  from  whence  its  glory  has  arifen. 
The  glory  of  the  Cefars  was  founded  on  the  event 
of  a  battle  fought  near  a  very  inconfiderable  city : 
and  why  might  not  this  world,  though  lefs  than 
*'  twenty-five  thoufand  miles  in  circumference,"  be 
chofen  as  the  theatre  on  which  God  would  bring 
about  events  that  (hould  fill  his  whole  empire  with 
glory  and  joy  ?  It  would  be  as  reafonable  to  plead 
the  infigniiicance  of  Aaium  or  Agincourt  as  an  ob- 
jedlion  to  the  competency  of  the  victories  there  ob- 
tained (fuppofmg  them  to  have  been  on  the  fide  of 
righteoufnefs)  to  fill  the  refpciStive  empires  of  Rome 
and  Britain  with  glory,   as  that  of  our  world  to  fill 
the  whole  empire  of  God  with  matter  of  joy  and 
icyerlafting  praife.     The  truth  is,  the  comparative 
dimenfion  of  our  world  is  of  no  account.    If  it  be 
large  enough  for  the  accompliihment  of  events  which 
arc  fufilclent  to  occupy  the  minds  of  all  intelligen- 
ces, that  is  all  that  is  required. 

III.  If  any  one  part  of  God's  creation  rather  than 
another  poffcffcd  a  fupericr  ftnefs  to  become  a  theatre  on 
which  he  might  difplay  his  glory,  it  frndd fern  to  be 
that  part  where  the  grcaicjl  tfforts  had  been  made  to 
difhcnour  him, — 

A  rebellious  province  in  an  empire  would  be  the. 


I**- 


1^. 


Chap,  v.]   The  Magnitude  of  Creation.  j^i 

1  frtteft  place  in  it   to-  difplay  the  juftice,  goodnefs, 
I  and  benignity  of  a  government.   Here  would  natu- 
I  rally  be  ere^ed  the  banner  of  righteoufnefs  ;   here 
I  the  war  would   be  carried  on  ;  liere  pardons  and 
'  punifhments  to  difi'erent  charaaers  would  be  award- 
ed ;  and  here  the  honours  of  the  government  would 
be   eftablifhed  on  fuch  a  bafis,  that  the  remoteft 
parts  of  the  empire  might  hear  and  fear,  and  Icam 
obedience.  The  part  that  is  difeafed  whether  in  the 
body  natural  or  the  body  politic,  is  the  part  to  which 
the  remedy  is  dire^ed.   Let  there  be  what  number 
of  worlds  there  may,  full   of  intelligent  creatures  ; 
yet  if  there  be  but  one  world   which  is  guilty  and 
miferable,  thither  will  be  dire^cd  the  operations  of 
mercy.    The  good  fhepherd  of  the  fheep  will  leave 
the  ninety  and  nine  in  the  wildernefs,  andfeekand 
feve  that  which  is  loft. 

IV.  The  events  brought  to  pafs  in  this  world,  little 
and  inftgnificant  as  it  may  be,  are  competent  to  fill  all, 
and  every  part  of  God's  dojninions  with  everlafiing  ami 
increafing  joy, — 

Mental  enjoyment  differs  widely  from  corporeal  r 
the  beftowment  of  the  one  upon  a  great  number  of, 
objeas   is  neceffarily  attended  with  a  divifion  of  it 
into  parts  ;  and  thofe  who  come  in  for  a  fhare  of  it 
diminifli  the  quantity  remaining   for  others    that 
come  after  them;  but  noffo  the  other.  An  intel- 
leaual  objea  requires  only  to  be  known,  and  it  is 
equally  capable  of  affording  enjoyment  to  a  million  as 
to  an  individual,   to  a  world  as  to  a  million,  and  ta 
the  whole  univerfe,  be  it  ever  fo  extenfive,  as  to  a 
world.  If  as  the  Scriptures  inform  us,  God  was  ma^ 
nifefl  in  the  flefij,  jufiified  in  the  fpirit,  feen  of  angels^ 
preached  unto  the  Gentiles,  believed  on  in  the  world,  and 
received  up  i/ito  glory  j  if  there  be  enough  in  this 

S   2 


»9^  Redemption  cotiftflent  with      [Part  II. 

tn\J}ertous  tranfa(flIon  to  fill  with  joy  the  hearts  of 
all  who  believe  it ;  if  it  be  fo  interefling  that  the 
moll  exalted  intelligences  become  comparatively  in- 
different to  every  bther  objedl,  defiring  to  Icok  into  it  ; 
then  is  it  fufficient  to  ///  all  things^  and  to  exhibit 
the  divine  glory  //;  all  places  of  his  dominion* 

Mr.  Paine  allows  that  it  is  not  a  direft  article  of 
the  Chriftian  fyftem  that  there  is  not  a  plurality  of 
inhabited  worlds  j  yet  he  affirms  it  is  fo  worked  up 
with  the  fcripture  account,  that  to  believe  the  latter, 
we  mufl  relinquifh  the  former,  as  little  and  ridicu- 
lous. 

The  fcriptures,  it  is  true,   do  not  teach  the  doc- 
trine of  a  multitude  of  inhabited  worlds  \  but  nei- 
ther do  they  teach  the  contrary.  Neither  the  One 
nor  the  other  forms  any  part  of  their  defign.    The 
ohyz€t  they  keep  in  view,  though  Mr.  Paine  may 
term  it   "  little  and  ridiculous,"   is  infinitely  fupe- 
.  rior  to  this,  both  as  to  utility  and  magnitude.  They 
I  were  not  given  to  teach  us  aftronomy,  or  geography, 
or  civil  government,  or  any  fcience  which  relates 
to  the  prefcnt  life  only  ;   therefore  they  do  not  de- 
/  termine  upon  any  fyftem  of  any  of  thefe  fciences. 
Tliefe  are  things  upon  which  reafon  is  competent  to 
judge,  fufficiently  at  leaft  for  all  the  purpofes  of  hu- 
man life,  without  a  revelation  from  heaven.     The 
great  objcdl  of  Re\'elation  is,  to  inftrudl  us  in  things 
which  pertain  to  our  everlafting  peace  ;  and  as  to 
other  things,  even  the  rife  and  fall  of  the  mightieft 
empires,   they  are   only  touched  in  an  incidental 
manner,  as  the  mention  of  them  might  be  necefla- 
ry  to  higher  purpofes.  The  great  empires  of  Baby- 
Ion,  Perfia,  Greece,  and  Rome  are  predicted  and 

*  I  Pet.  i.  12.    Ephcf.  iv,  10.    PfaL  ciii.  ai. 


.-fii^ 


t 


i\ 


Chap.  V.]   The  Magnitude  of  Creation,  1^3 

defcribed  in  the  fcriptures  by  the  rifing  and  ravag- 
ing of  fo  many  beajls  of  prey.  Speaking  of  the  Eu- 
ropean part  of  the  earth,  which  was  inhabited  by 
the  pofterity  of  Japhet,  they  do  not  go  iibout  to  give 
an  exadl,  geographical  defer ipt ion  of  it ;  but,  by  a 
fynecdoche,  call  it  the  ifes  of  the  Gentiles  ;*  and  this^, 
as  I  fuppofe,  becaufe  its  eaftern  boundary,  the  Ar- 
chipelago, or  Grecian  IJlands^  were  fituated  conti- 
guous to  the  Holy  Land.  And  thus  when  fpeaking 
of  the  whole  creation,  they  call  it  the  heavens  and 
the  earthy  as  being  the  whole  that  comes  within  the- 
reach  of  our  fenfes.. 

It  is  no  dlilionour  to  the  fcriptures  that  they  keep^ 
to  their  profeiTed  end.  Though  they  give  us  no  fyf- 
tem of  aflronomy  ;  yet  they  urge  us  to  ftudy  the 
works  of  God,  and  teach  us  to  adore  him  upon  eve- 
ry difcovery.  Though  they  give  us  no  fyftem  of  ge- 
ography ;  yet  they  encourage  us  to  avail  ourfelves 
of  obfervation  and  experience  to  obtain  one,  feeing 
the  whole  earth  is  given  in  prophecy  to  the  Meffiah, 
and  is  marked  out  as  the  field  in  which  his  fcrvants 
are  to  labour.  Though  they  determine  not  upon  any 
mode  or  fyftem  of  civil  government  j  yet  they  teach 
obedience,  in  civil  matters,  to  all.  And  though  their 
attention  be  ma>qly  directed  to  things  which  per- 
tain to  the  life  to  come  ;  yet  by  attending  to  their 
inftru(flions,  we  are  alfo  fitted  for  the  labours  and 
fufferings  of  the  prefcnt  life. 

The  fcriptures  are  written  in  a  popular  ftyle,  as 
beft  adapted  to  their  great  end.  If  the  falvatioa 
of  philofophers  only  had  been  their  object,  the  lan- 
guage might  poflibly  have  been  fomewhat  different ; 
though  even  this  ma/  be  a  matter  of  doubt,   fincc 

♦  Gen.  X.  5.    Ifal.  xHx.  i, 

s  3 


194  Redemption  conjljhnt  with      [Part  II. 

the  flyle  is  fuited  to  the  fubjea,  and  to  the  great 
end  which  they  had  in  view  :   But  being  addreffed 
to  men  of  every  degree,  it  was  highly  proper  that 
the   language  Ihould  be  fitted  to   every  capacity, 
and  fuited  to  their  common  modes  of  conception. 
They  fpeak  of  the  foundations  of  the  earth,   the  ends 
of  the  earthy   the  greater  ami  lejfer  lights  in  the  hea- 
vens,   the  fun  riftng,  ftanding  flill,  and  going  doivn^ 
and  many  other  things  in  the  fame  way.     U  deifts 
objcc't  to   thcfe    modes  of  fpeaking   as   conveying 
ideas   which  are   inconfjllent  with  the  true  theory 
of  the  heavens  and  the  earth,  let  them,  if  they  can, 
fubftitute  others  which  are  confident :  let  them  in 
their  common   converfation,   when   defcribing  the 
revolutions  of  evening  and  morning,  fpeak  of  the 
earth  as  rifing  and  going  down  inftead  of  the  Sun, 
and  the  fame  with  regard  to  the  revolutions  of  the 
planets,  and  fee  if  men  in  common  will  better  un- 
derlland  them,  or  whether  they  would  be  able  even 
to  underftand  one  another.      The  conftant  ufe  of 
'fuch  language,  even  by  philofophers  thcmfelves,  in 
common  converfation,   fufficiently  proves  the  futi- 
lity and  unfairnefs  of  their  objecting  to  Revelation 
on  this  account.      The  popular  ideas  on  thefe  fub- 
jears  arc  as  much   "  worked  up''  in  the  commot> 
converfation    of  philofophers    as  they  are   in   the 
icriptures. 

By  the  drift  of  Mr.  Paine's  writing  he  feems  to 
wifh  to  convey  the  idea,  that  fo  contra^flcd  were 
the  views  of  the  fcriptural  writers,  that  even  the 
glohularity  of  the  earth  was  unknov*-n  to  them.  If,. 
however,  fuch  a  fentence  as  that  of  Job,  He  hang^ 
€th  the  earth  upon  nothing*  had  been  found  io  any 

♦  Chap.  UTi.  7. 


U' 


\ 


Ghap.  v.]   The  Magnitude  of  Creation.  jar 

of  the  old  heathen  writers,  he  would  readily  have 
concluded  that  "  this  idea  was  familiar  to  the  an- 
cients." Or  if  a  heathen  poet  had  uttered  fuch 
language  as  that  of  Ifaiah,  Behold,  the  nations  are  at 
a  drop  of  a  bucket,  and  are  counted  as  the  f mall  du^ 
of  the  balance  :  behold,  he  taketh  up  the  i/les  as  a  very 
little  thing.  All  nations  before  Him  ^r^  as  nothing  ; 
and  they  are  counted  to  Hi  U  lefs  than  nothing  and 
vanity,  he  might  have  been  applauded  as  pofTeffing 
a  mind  as  large,  and  nearly  as  well  informed  as 
the  geniufes  of  modern  times.  But;  the  truth  is, 
the  fcriptural  writers  were  not  intent  on  difplay- 
ing  the  greatnefs  of  their  own  conception,  nor  even 
of  creation  itfclf;  but  rather  of  the  glory  of  Him 
who  fillet h  all  in  all. 

The  foregoing  obfertations  may  fuffice  to  re- 
move Mr.  Paine's  objeftion  ;  but  if  in  addition  to 
them  it  can  be  proved  that  upon  the  fuppofition 
of  a  great  number  of  inhabited  worids,  Chriftiani- 
ty,  inftead  of  appearing  "  little  and  ridiculous,'  is 
the  more  enlarged,  and  that  fome  of  its  diificulties 
are  the  more  eafily  accounted  for,  this  will  be  ftill 
more  fatisfadlory.  Let  us  therefore  proceed.  Se- 
condly,  to   offer  evidence  that   the   christian 

DOCTRINE  OF  REDEMPTION  IS  STRENGTHEN- 
ED AND  AGGRANDIZED  BY  THE  SUPPOSED 
MAGNITUDE    OF   CREATION. 

I.  Thefcripture  teaches  that  God's  regard  to  man 
is  an  aflonifhing  inflance  of  condefcenfton,  and  that  vn 
account  of  the  disparity  between  him  and  the  celeflial 
treation. — 

When  I  confider  thy   heavens,   faith   David,  the 

work  of  thy  fingers,   the   moon   and  the  flars  which 

thou  hafl  ordained ;    what  is  man,  that  thou  art  mind-^ 

ful  of  him ;   and  the  fon   of  man   that  thou  viftej 


19^  Redemption  conjifient  with      [Part  H 

him  ?     Will  God  in  very  deed,  faith  Solomon,  dwell 
with  men  upon  the  earth  P* 

The  divine  condefceniion  towards  man  is  a  truth 
upon  any  fyftem  ;   but  upon  the  fuppofition  of  the 
heavenly  bodies  being  fo  many  inhabited  worlds, 
it  is  a  truth  full  of  amazement,  and  the  foregoing 
language  of  David  and  Solomon  is  forcible  beyond 
all  conception.     The  idea  of  Him,  who  upholds  a 
Univerfe  of  fuch  extent  6y  the  word  of  his  power, 
becoming  incarnate,  reflding  with  men,  and  fetting 
up  his  kingdom  amongft  them,  that  he  might  raife 
them  to  eternal  glory,  as  much  furpafleth  all  that 
philofophy  calls  great  and  noble,  as  the   Creator 
furpafleth  the  work,  of  his  hands. 

II.  The  fcriptures  inform  us  that  before  creaticn 
was  begun,  our  world  was  marked  out  by  Eternal 
Wifdom  as  the  theatre  of  its  joyful  operations.--- 

This  idea  is  forcibly  exprefled  in  the  eighth 
chapter  of  Proverbs  :  Before  the  mountains  werefet^ 
tied ;  before  the  hills  was  I  brought  forth— while  as 
yet  he  had  not  made  the  earth,  nor  the  fields,  nor  the 
highefl  part  of  the  duf  of  the  world.  When  he  pre- 
pared the  heavens,  I  ivas  there  ;  when  he  ft  a  com. 
pafs  upon  the  face  of  the  depth  :  when  he  ejabli/hed 
the  clouds  above  ;  when  he  frengthened  the  fountains 
of  the  deep  :  when  he  gave  to  the  fea  his  decree,  that 
the  waters  fhould  not  pafs  his  commandment  :  when 
he  appointed  the  foundations  of  the  earth  :  then  I  was 
by  him,  as  one  brought  up  with  him  :  and  I  was  dai- 

*  Pf.  vin.  3,  4.  2  Chr.  vi.  18.  In  this  part  of  the  fubjea  confider- 
able  ufe  is  made  of  the  fcriptures ;  but  it  is  only  for  the  purpofe  of 
afccrtaining  ivLat  the  Cbrlfian  d$S2rine  of  redemption  is  :  and  this  is 
undoubtedly  confiftent  with  every  rule  of  juft  reafoning,  as,  whe- 
ther they  be  true  or  falfe,  they  are  the  ftandard  by  which  tliis  doc- 
Uiue  li  to  b€  meafuied. 


Chap.  V.]   The  Magnitude  of  Creation.  'jpj 

ly  his  delight,  rejoicing  always  before  him  ;  rejoicing 
in  the  habitable  part  of  his  earth  ;  and  my  delights 
were  with  the  fons  of  men. 

On  this  interefting  pafl'age  I  fhall  offer  a  few 
remarks.      Firfl,   Amongft  the  variety  of  objeds 
which  are  here  fpecified  as  the  works  of  God,  the 
earth  is  mentioned  as  being  in  a  fort  his  peculiar 
property.      Doubtlefs   the   whole   creation  is   the 
Lord's;  but  none  of  his  other  works  are  here  claim- 
ed as  his  own,  in  the  manner  that  the  earth  is.     It 
is  called  his  earth.      And  this  feems  to  intimate  a 
ddign  of  rendering  it  the  grand  theatre  on  which 
his  greateft  work  fhould  be  performed  ;    a  work 
that  fhould  fill  all  creation  with  joy  and  wonder. 
Secondly,  The  wifdom  of  God  is  defcribed  as  re- 
joicing in  the  contemplation  of  this  part  of  the 
creation.      Whether  wifdom  in  this  palTage  be  un- 
derftood  of  the  promifed  Mefliah,   or  of  a  divine 
attribute  perfonified,  it  makes  no  difference  as  to 
the  argument.      Allow  it  to  mean  the  latter  ;   and 
that  the  rejoicing  of  wifdom  is  a  figurative  mode 
of  fpeaking,    like   that   of  mercy   rejoicing  againfl 
judgment  ;*  ftill  Redemption  by  Jefus  Chrift  is  the 
objedt  concerning   which  it  was  exercifed.     No- 
thing Icfs   can  be  intimated  than   this,   that  the 
earth  was  the  place  marked  out  by  Eternal  Wif- 
dom   as    the    theatre    of    its   joyful    operations. 
Thirdly,  The  habitable  part  of  the  earth  was  more 
efpecially  the  obje^:  of  wifdom's  joyful  contempla- 
tion.    The  abodes  of  men,  which  through  fm  had 
become  fcenes  of  abomination,  by  the  interpofition 
of  the  Mediator,  were   to  become  the  abodes  of 
righteoufnefs.     Here  the  Serpent's  head  was  to  be 


*  James  ii.  13, 


ipS 


Redemption  confijient  wiih      [Part  H. 


11 


brulfed,  his  fchemes  confounded,  and  his  works 
deftroyed  :  and  that  by  the  Woman^s  feedy  the  hu- 
man nature,  which  he  had  defpifed  and  degraded. 
Here  a  trophy  was  to  be  raifed  to  the  glory  of  fo- 
vereign  grace,  and  millions  of  fouls,  delivered  from 
cverlafting  deftruaion,  were  to  prefent  an  offering 
of  praife  to  Him  that  loved  therriy   and  wajhcd  them 
from  their  ftns  in  his  oivn  blood.      Here,  in  a  word 
the  peculiar  glory  of  the  Godhead  was  to  be  dii^ 
played   in  fuch  a  manner  as  to  afford  a  leffon  of 
joyful  amazement  to  the  whole  creation,  throughout 
all  ages  of  time,  yea  ivorld  ivithout  end  /*      Laftlv, 
Not  only  were  the   abodes  of  man  contemplated 
with   rejoicings  but  the  fans  of  men  themfelves  re- 
garded  with   delight.     The  operations  of  Eternal 
Wifdom  were  dire^ed  to  their  falvation  ;  and  their 
falvation   was    appointed   to  become    in   return    a 
mirror  in  which  the  whole  creation  fliould  behold 
the  operations  of  Eternal  Wifdom.      This  expref- 
iive  paffage  contains  a  fulnefs  of  meaning,   let  the 
extent  of  the  intelligent  creation  be  what  it  may  : 
but  if  it  be  of  that  extent  which  modern  philofo- 
phy  fuppofes,  it  contains  a  greater  fulnefs  ft  ill.     It 
perfedly  accords  with  all   thofc  ideas  ftTggefted  of 
this  earth  being  the   chofen  theatre,   upon,  which 
events  fhould  be  brought  to  pafs  that  fliall  fill  cre- 
ation with  everlafting  joy  •,   and  well  they  may,   if 
the  profpea  of  them  even  rejoiced  the  heart  of 
God! 

III.  The  mediation  of  Chrifl  is  reprefented  in 
Scripture  as  bringing  the  whole  creation  into  •  union 
'with  the  Church  or  people  of  God, — 

In  the  difpenfation  of  the  fulnefs  of  times,  k  i» 


*  EpheH  iii.  ji. 


II 


Chap,  v.]    The  Magnitude  of  Creation,  kj^ 

faid  that  God  would  gather  together  in  one  all 
things  in  Chrifl,  both  which  are  in  heaven,  and 
which  are  on  earth,  even  in  him^  Again,  It 
pleafed  the  Father  that  in  him  fhould  all  fulnefs. 
dwell;  and  (having  made  peace  through  the  blood 
of  his  crofs)  by  him  to  reconcile  all  things  unto  him. 
felf  by  him,  I  fay,  whether  things  in  earthy  or 
things  in  heaven,^ 

The  language  here  ufed  fuppofes  that  the  in- 
troduaion  of  fm  has  effeded  a  difunion  between 
men  and  the  other  parts  of  God's  creation.      It  is 
natural  to  fuppofe  it  fhould  be  fo.      If  a  province 
of  a  great  empire  rife  up  in  rebellion  againft  the 
lawful   government,    all    communication    between 
the  mhabitants  of  fuch  provinces,  and  the  faithful 
adherents  to  order  and  obedience  mufl  be  at  an 
end.      A  line  of  feparation  would  be  immediately 
drawn  by  the  fovereign,    and  aU  intercourfe  be- 
tween the  one  and  the  other  prohibited.      Nor' 
would    it   lefs   accord    with   the    inclination   than 
With  the  duty  of  all  the  friends  of  righteoufnefs  to 
withdraw  their  connexion  from  thofe  who  were  \vk 
rebellion  againft   the  fupreme  authority,   and  the 
general  good  :     It  muft  have  been  thus  with  re- 
gard  to  the  holy  angels  on  man^s  apoftacy.    Thofc 
who  at  the  creation  of  our  world  had>/;^  together 
and  even  fioutcd  for  joy,  would  now  retire  in  dif- 
guft  and  lioly  indignation. 

^     But  through  the  mediation  of  Chrift  a  re-union 
is  effected.      By  the  blood  of  the  crofs  we  have 
peace  with  God  ;    and,  being  reconciled  to  him 
arc  united   to  all   who  love  him   throughout   the 
whole  extent  of  creation.     If  Paul  could  addrefs 


•  Ef}v:f.  i.  10. 


t  Col.  I  19,  JO. 


H» 


^oo 


Redemption  confijlent  with      [Part  II. 


the  Corinthians  concerning  one  of  their  excluded 
members,  who  had  been  brought  to  repentance, 
jTo  whom  ye  forgive  any  thing y  I  alfo  ;  much  more 
would  the  friends  of  righteoufnefs  fay  in  their  ad- 
drefles  to  the  great  Supreme,  concerning  an  ex- 
cluded member  from  the  moral  fyftem.  To  *whom 
Thou  forglvejl  any  things  we  alfo  I  Hence  angels 
acknowledge  Chriftians  as  hrethreny  and  become 
miniflering  fpirits  to  them  while  inhabitants  of  the 
prefent  world.* 

There  is  another  confideration  which  muft  tend 
to  cement  the  holy  part  of  God's  creation  to  the 
church ;  which  is,  their  being  all  united  under  one 
head.  A  central  point  of  union  has  a  great  effefl 
in  cementing  mankind.  We  fee  this  every  day  in 
people  who  fit  under  the  fame  miniftry,  or  fervc 
under  the  fame  commander,  or  are  fubje£ls  of  the 
fame  prince  :  whether  minifter,  general,  or  prince, 
if  they  love  him,  they  will  be  more  or  lefs  united 
together  under  him. 

Now  it  is  a  part  of  the  reward  of  our  Redeem- 
er, for  his  great  humiliation,  that  he  fliould  be 
exalted  as  head  over  the  whole  creation  of  God. 
Being  found  in  faJJjlon  as  a  many  he  humbled  hlmfelf 
and  became  obedient  unto  deaths  even  the  death  of  the 
crofs.  Wherefore  God  alfo  hath  highly  exalted  him,  ar.d 
given  htm  a  name  which  Is  above  every  name  :  that 
at  the  name  of  Jefus  every  knee  fJjould  bow,  of  hea- 
venly beings,  of  earthly,  and  of  thofe  under  the 
earth. — He  Is  the  head  of  all  prlnctpcllty  and  power — 
Gxid  ralfed  him  from  the  dead,  and  fit  him  at  his  own 
right  hand  In  the  heavenly  places^  far  above  all  prln- 
clpallty   ofid  power y    and  mighty    and  dcmlnhny  and 

*  Rev.  xix.  10.     Hebv  i.  14. 


C  H  A  P .  V. ]   The  Mag nltude  cf  Creation.  2  0 1 

every  name  that  Is  named,  72ot  only  In  this  world,  but 
alfo  In  that  which  Is  to  come  :  and  put  all  things  un- 
der his  feet ;  and  gave  him  to  be  the  head  over  all 
things  to  the  Churchy  which  is  his  body,  the  fulncfs 
tf  him  that  fitleth  all  In  all.* 

Thefe  pafTages,   it  is  true,  reprefcnt  tlie  domi- 
nion of  Chrift  as  extending  over  tlie  whole  cre- 
ation,  enemies  as   well  as   friends,   and  things  as 
well  as  perfons.      But  if  the  very  enemies  of  GoJ 
are  caufed  to  fubferve  the  purpofes  of  Redemp- 
tion, much  more  his-  friends  :  what  the  others  do 
by  conftraint,    thefe  do  willingly;    and  the  con- 
fideration   of  their    having   cfie   head  muft    make 
them  feel,  as  it  were,  nearer  akin.     And  as  Chrift 
is   head  over  all  things  to  the  churchy   which  is  his 
hodyy  it  is  hereby  intimated  that  the  happinefs  of 
-the  church  is  by  thefe  means  abundantly  enlarged. 
To  what  extent  creation  reaches  I  do  not  pre- 
tend to  know :  be  that  however  what  it  may,  the 
•foregoing  palTagcs  teach  us  to  confider  the  influ- 
ence  of   Redemption   as    commcnfurate   with    it ; 
^nd   in   proportion  to   tiie   magnitude  of  the  one, 
fuch  muft  be  the  influence  of  the  other  as  to  the 
accompliflmient  of  re-union,  and  the  reftoration  of 
happinefs. 

IV.  Through  the  Mediation  of  Chrift  tjot  onh  is 
the  whole  creation  rcprefented  as  augmenting  the  blejf. 
ednefs  of  the  Church;  but  the  Church  as  augmenting 
the  bleffednefs  of  the  whole  creation. — 

As  one  member,  be  it  ever  fo  fmall,  cannot 
fufter,  without  the  whole  body  in  fome  de-ree 
fuffering  with  it ;  fo  if  we  confider  our  world  as 
a  member  of  the  great  body  or  fyftem  of  being,  it 

*  Phil.  ii.  8—10.    €oI.  ii.  10.    EphcC  i.  20— 2i. ' 


202 


Redemption  conjtjlent  ivtth       [Part  II. 


•i 


might  naturally  be  fiippofed  that  the  ill  or  well- 
being  of  the  former  would  in  fome  meafure  affe£l 
the  happinefs  of  the  latter.  The  fall  of  a  planet 
from  its  orbit  in  the  folar  fyftem  would  probably 
have  a  lefs  efFecl  upon  the  other  planets,  than  that 
of  man  from  the  moral  fyftem  upon  the  other 
parts  of  God's  intelligent  creation.  And  when  it 
is  confidered  that  man  is  a  member  of  the  body 
dijlingutfued  by  fovereign  favour,  as  pofTefling  a  na- 
ture which  the  Son  of  God  delighted  to  honour, 
by  taking  it  upon  himfelf,  the  intereft  which  the 
Univerfe  at  large  may  have  in  his  fall  and  reco- 
very may  be  greatly  augmented.  The  leprofy  of 
Miriam  was  an  event  that  affecled  the  whole 
camp  of  Ifrael ;  nor  did  they  proceed  on  their 
journies  till  Ihc  was  reftored  to  her  fituation  :  and 
it  is  not  unnatural  to  fuppofe,  that  fomething  ana- 
logous to  this  would  be  the  effedi:  of  the  fall  and 
recovery  of  man  on  the  whole  creation. 

The  happinefs  of  the  redeemed  is  not  the  ulti- 
mate end  of  R.edemption  ;  nor  the  only  happinefs 
which  will  be  produced  by  it.  God  is  reprefented 
in  the  fcriptures  as  conferring  his  favours  in  fuch 
a  way  as  that  no  creature  fhall  be  blefTed  merely 
for  his  own  fahey  but  that  he  might  communicate 
his  bleflednefs  to  others.  With  whatever  powers, 
talents,  or  advantages  we  arc  endued,  it  is  not 
merely  for  our  gratification,  but  that  we  may  con- 
tribute to  the  general  good.  God  gives  dilcern- 
nient  to  the  eye,  fpeech  to  the  tongue,  ftrength  to 
the  arm,  and  agility  to  the  feet ;  not  for  the  gra- 
tification of  thefe  members,  but  for  the  accommo- 
dation of  the  body.  It  is  the  fiime  in  other  things. 
God  blejfed  Abraham  ;  and  wherefore  ?  That  he 
might  be  a  hl^JJing,      He  blelFcd  his  poftcrlty  afrcr 


Chap.  V.]   The  Mag7iitude  of  Creation.  205 

him  ;   and  for  what   purpofe  ?      That   in  them  alt 
the  nations  of  the  earth   might  he  bltjftd.*      Thou"h- 
Ifrael  was  a  nation  chofen  and  beloved  of  God  ;    vet 
it  was  not  for  their  righteoufnefs,  nor  merely  with 
a  view  to  their  happinefs   that  they  were  thus  dif- 
tinguiflied,    but    that    he    might  perform    the    oath 
ivhich  he  fivare  unto   their  fathers  ;\  the  fubftance 
of  which  was,  that  the  true  religion  fliould  profper 
amongft:  them,   and  be  communicated  by  them  to 
all  other  nations.     The  ungodly  part  of  the  Jewilli 
nation  viewed  things,  it  is  true,  in  a  dliTcrent  h'-ht : 
they  valued  themfclves  as  the  favourites  of  hea\cn, 
and  looked  down   upon   other   nations   uith   con- 
temptuous dillike.      But  it  was  otherwife  with   the 
godly  :  they  entered  into  tijc  fpirit  of  the  promif- 
made  to  their  fatlicrs.      Hence   they   prayed  that 
God  would  be  merciful  to  thcm^   and  blefs  them,   end 
caufe  his  face  to  fAne  upon  them  ;    to  the  end  THAT 
HIS     WAY     MIGHT     CE     KNOWN     UPON     I-ARTH, 
AND     HIS     SAVING     HEALTH     AMONG     ALL     NA- 
TIONS.J 

The  fame  fpirit  was  manifcfted  by  the  apoftlcs 
and  primitive  Chriftians.  They  perceived  that  all 
that  rich  meafure  of  gifts  and  graces  by  v/hich 
they  were  diftinguiihed,  was^given  them  v/ith  the 
dclign  of  their  communicating  it  to  others  ;  and 
this  was  their  conftant  aim.  Paul  felt  himfelf  a 
debtor  both  to  Jews  and  Greeks,  and  fpent  his  life 
in  diffufmg  the  blefllngs  of  the  gofpel,  though  in 
return  he  was  continually  treated  as  an  evil-doer  ; 
and  the  fame  might  be  faid  of  the  other  apoftles. 

Nor  is  this  focial  principle   confined  to  the  pre- 

*  Gen.  xll.  2.  xsli.  1%. 
t  Dcui.  ix.  5.  vii.  7,  8.  I  PfaL  Ixvll. 


204  Rt'cUifiptJon  cGnJlfknt  ivith      [Part  IT. 

ient  life.  According  to  fcrlpturc  rcprefentatlons 
the  happinefs  of  faints  in  glory  will  be  conferred 
on  them,  not  thr.t  it  may  ftop  there,  but  be  com- 
municated to  the  whole  moral  fyftem.  The  re- 
demption of  the  church  has  already  added  to  the 
bleiTcdnefs  of  other  holy  intelligences.  It  has  fur- 
nifncd  a  new  medium  by  which  the  glory  of  the 
divine  perfections  is  beheld  and  admired.  To  ex- 
plore the  wifdom  of  God  in  his  works  is  the  con- 
ilant  employment  of  holy  angels,  and  that  in  which 
confiils  a  larg3  proportion  of  their  felicity.  Pnor 
to  the  accomplillimcnt  of  the  work  of  redemption 
they  contemplated  the  divine  character  through 
the  medium  of  creation  and  providence  ;  but  now 
unto  principal'tties  and  poivers^  in  heavenly  places^  is 
kfiown  BY  THE  CHURCH  the  manifold  ivifdom  cf 
Gcd/*  And  fo  much  does  this  laft  difplay  of  di- 
vine glory  exceed  all  that  have  gone  before  It,  that 
thofe  who  have  once  obtained  a  view  of  it  through 
this  medium,  will  certainly  prefer  it  to  every  other : 
Whicl)  things  the  angels  difire  to  look  into,\  They 
do  not  however  become  indililrent  to  any  of  the 
divine  operations  :  Creation  and  providence  con- 
tinue to  attract  their  attention,  and  are  abundantly 
more  intcrefting  :  they  now  l\udy  them  according 
to  the  order  in  which  they  exift  in  the  divine 
mind,  that  is,  in  fubferviency  to  Redemption. ( 

But  that  which  is  already  accompliflied  is  but 
fmall  in  comparifon  of  what  is  in  referve.  At  the 
final  judgment,  when  all  the  faithful  will  be  col- 
lc*5led  together,  they  will  become  a  medium  thro' 
which  the  Lord  Jefus  will  be  glorified  and   admired 


*  Ephef.  ill*.  10.  f  I  Pet.  I.  12. 

\  Col.  i.  16.  by  him,  aiid  fur  hiin. 


Chap,  v.]   The  Magnitude  of  Creation »  20 j 

by  the  whole  creation.  He  fijall  come  to  he  glorified 
IN  his  faints  ;  and  to  be  admired  in  all  them  that 
believe — in  that  day,*  It  is  a  truth  that  the  faints 
of  God  will  themfelves  glorify  and  admire  their 
great  Deliverer,  but  not  the  truth  of  this  paflage  ; 
the  defign  of  which  is  to  reprefent  them  as  a  me- 
dium through  which  he  fliall  be  glorified  by  all 
the  friends  of  God  in  the  univerfe.  The  great 
phyfician  will  appear  with  his  recovered  millions  ; 
every  one  of  whom  will  afford  evidence  of  his  dif- 
interefted  love,  and  efficacious  blood,  to  the  whole 
admiring  Creation* 

Much  the  fam.e  ideas  are  conveyed  to  us  by  thofe 
reprefentations  in  which  the  whole  creation  are  ci- 
ther called  upon  to  rejoice  on  account  of  our  Re- 
demption, or  defcribed  as  adlually  rejoicing  and 
praifing  the  Redeemer.  Thus  David  having  fpoken 
of  God's  mercy  which  wzs  from  everlafiing  to  ever- 
lafiing  towards  the  children  of  men  ;   addrefles    ALL 

HIS    WORKS,  IN   ALL    PLACES  OF    HIS  DOMINION, 

to  ble/s  his  name.f  John  alfo  informs  us,  faying,  / 
heard  the  voice  of  many  angels  round  about  the  throne^ 
and  the  living  creatures^  and  the  elders  ;  and  the  num- 
ber of  them  was  ten  thoufand  times  ten  thoufand,  and 
thoufands  of  thoufands ;  faying  with  aloud  voice ^  Wor- 
thy  is  the  Lamb  that  was  fain  to  receive  power  ^  and 
riches,  and  wifdom  andfirength,  and  honour y  and  glo- 
ry, and  hleffuig.  And  every  creature  which  is  in  hea- 
ven, and  on  the  earth,  and  under  the  earth,  and  fuch 
as  are  in  the  fea,  and  all  that  are  in  them,  heard 
I,  faying,  Bleffing,  and  honour,  and  glory  and  povjcr, 
he  unto  him  that  fitteth  upon  the  throncy  and  unto  the 
Lamb  for  ever  and  ever  A 

*  2  Thef.  i.  10. 
t  Pf.  ciii.  17—22.  I  Rev.  v.  11— 13. 

T3 


M 


I 


206  Redemption  cotifijlent  with      [Part  IL 

The  phrafeology  of  thefc  paflages  is  fuch,  that 
no  one  can  reafonably  doubt  whether  the  writers  in- 
tended by  it  to  exprefs  the  whole  upright  intelligent 
creation,  be  it  of  what  extent  it  may  :  and  if  it  be 
of  that  extent  which  philofophy  fuppofes,  the  great- 
er muft  be  the  influence  and  importance  of  the 
work  of  Redemption. 

V.  T/je  fcripiures  give  us  to  expeEl  that  the  earth 
ftfelf^  as  ivellas  its  redeemed  inhabitants ,  f  jail  at  a  fit- 
tare  period  he  purified^  and  reunited  to  the  holy  empire 
of  God.— 

We  arc  taught  to  pray,  and  confequently  to  hope, 
that  when  the  kingdom  of  God  fhall  univerfally  pre- 
vail, his  will  fjjall  be  dene  on  earth  as  it  is  now  in 
heaven  :  ^  but  if  f-,  earth  itlelf  muft  become,  as 
it  were,  a  part  of  Iieavcn. 

That  we  may  form  a  clear  and  comprehenfive 
\iew  of  our  Lord's  words,  and  of  this  part  of  the 
fuhjecV,  be  it  obfcrved,  that  the  fcriprures  fometimes 
ililllnguilh  between  the  hingdcm  of  God  and  that  of 
Chrij},  Though  the  objc(St  of  both  be  the  triumph 
Gt  truth  and  rightcouinefs,  yet  the  mode  of  admi- 
niibation  is  ditFerent.  The  one  is  natural,  the  other 
delegated  :  the  latter  is  in  fublcrviency  to  the  for- 
mer, and  fhall  be  finally  furceeded  by  it.,  Chrift  is 
rcprcfented  as  atfling  in  our  world  by  delegation  :  as 
if  a  King  had  commifTioncd  his  Son  to  go  and  re- 
duce a  certain  rebellious  province,  and  reftore  it  to 
his  dominion.  The  period  allotted  for  this  work 
extends  from  the  time  of  the  revelation  of  the  pro- 
mifed  Seed,  to  the  day  of  judgment.  The  opera- 
tions arc  pvogrejjive.  If  it  had  feemed  good  in  his 
fight,  he  could  have  ovcnurned  the  power  of  Sa- 

\ 

*  Matt.  vL  10. 


Chip.  V.]   T!he  Magnitude  of  Creation. 


207 


tan  in  a  fliort  pewod  ;  but  his  wifdom  faw  fit  to  ac- 
complifli  it  by  degrees.  Like  the  commander  of  an 
invading  army,  he  firft  takes  pofleffion  of  one  poft, 
then  of  another,  then  of  a  third,  and  fo  on,  till 
by  and  by  the  whole  country  falls  into  his  hands. 
And  as  the  progrefs  of  a  conqueror  would  be  more 
rapid  after  a  few  of  the  ftrongell  fortrefles  had  fur- 
rendered,  (inafmuch  as  things  would  then  approach 
faft  to  a  crifis,  to  a  breaking  up  as  it  were,  of  the 
power  of  the  enemy,)  fo  it  has  been  with  the  king- 
dom of  Chrift,  and  fuch  will  be  its  progrefs  before 
the  end  of  time.  In  the  early  ages  of  the  world  but 
little  was  done.  At  one  time  true  religion  appears  to 
have  exifted  only  in  a  few  families.  Afterwards  it 
afTumed  a  national  appearance.  After  this  it  was  ad- 
drefTed  to  all  nations.  And  before  the  clofe  of  time 
all  nations  fhall  be  fubje£led  to  the  obedience  of 
Chrift.  This  fhall  be  the  breaking  up  of  Satan's  em- 
pire. Now  as  on  the  conqueft  of  a  rebellious  pro- 
vince the  delegated  authority  of  the  conqueror 
would  ceafe,  and  the  natural  government  of  the  em- 
pire rcfume  its  original  form;  fo  Chrift  is  reprefent- 
cd  as  delivering  up  the  kingdom  to  the  Father^  that  God 
may  be  All  in  AIL  This  is  the  ultimatum  of  the 
Mefiiah's  kingdom  \  and  this  appears  to  be  the  ob- 
je(Sl  for  which  he  taught  his  difciples  to  pray. 

As  on  the  conqueft  of  a  rebellious  province,  fome 
would  be  pardoned,  and  others  punifhed  ;  as  every 
veftige  of  rebellion  would  be  eiTaced,  and  law, 
peace,  and  order  flow  in  their  ancient  channels  ; 
fuch  a  period  might  with  propriety  be  termed  a  ref- 
tituiion  of  all  things*  Such  will  be  the  event  of  the 
laft  judgment,  which  is  defcribed  as  the  concluding 
exercife  of  the  delegated  authority  of  Chrift. 

And  as  on  the  conqueft  of  a  rebellious  province, 

*  Ads  iiL  10, 


':W4 


4o8  Redemption  cofiJIJent  with      [Part  IL 

and  the  reftitutlon  of  peace  and  order,   that  pro- 
vince, inflead  of  being  any  longer  feparate  from  the 
reft  of  the  empire,  would  become  a  component  part 
of  it,   and  the  king's  will  would  be  done  in  it  as  it 
had  been  done  without  interruption  in  the  loyal  part 
of  his  territories  ;  fuch  is  the  reprefentation  given 
with  refpea  to  our  world,  and  the  holy  parts  of 
God's  dominions.     A  period  will   arrive  when  the 
will  of  God  fhall  be  done  on  earth  as  it  is  now  done 
in  heaven.    This,   however,  will  never  be  the  cafe 
while  any  veftige  of  moral  evil  remains.   It  muft  be 
after  the  general  conflagration  ;  which,  though  it 
will  deftroy  every  kind  of  evil,  root  and   branch, 
that  now  prevails  upon  the  face  of  the  earth,   and 
will  terminate  the  generations  of  Adam,   who  have 
pofTefTed  it ;  yet  will  not  fo  deftroy  the  earth  itfclf 
but  that  it  Oiall  furvive  its  fiery  trial,   and,  as  I  ap- 
prehend, become  the  everlafting  abode  of  righteouf- 
nefs  -,   a  part  of  the  holy  empire  of  God.  Nor  is  it 
perhaps   improbable  that  it  may  ever  continue   the 
refort,  if  not  the  frequent  abode  of  thofe  who  arc 
redeemed  from  it.   An  attachment  to  place  we  know 
is  at  prefent  deeply  implanted  in  our  nature.     The 
inhabitants  of  the  moft   inhofpitable  regions  gene- 
rally  love    their    native    country,   and    would   not 
change   it  for  any  other.     Certain  particular  places 
where  fomc  of  the  moft  interjfting  events  have  been 
tranfaacd,  when  vifitcd  at  fome  diftance  of  time 
become  a  confiderable  fource  of  delight.    Such  was 
Bethel  to  Jacob,   and  Taboi-y  no  doubt,  to  the  three 
difciples.    And  why  may  not  a   view  of  Bethkhemy 
of  Gethfar.ane,   of  Calvr.ry,  and  of  a  thoufand  other 
places  where  God   has    a'pp-ared   for  us,   afford  a 
fource  of  everlafting  enjoyment  ? 

However  this  may  be,  the  fcrlpturcs  give  us  to 


'■•a  » J*  -4,      - 


Chap.  V.]   The  Magnitude  of  Creation, 


ao^ 


underftand,  that  though  the  elements^JJjall  melt 
ivith  fervent  heat^  and  the  earthy  and  the  works  that 
are  therein^  fall  be  burnt  upy  yet,  according  to  pro^ 
ttilfcy  we  are  to  look  for  neiv  heavens ^  and  a  new 
earth,  wherein  dwelleth  rlghtcoufnefs  *  By  the  new 
heavens  here  is  plainly  to  be  underftood  fo  much  of 
the  elements  as  fliall  have  been  aftedled  by  the  gene- 
ral conflagration  ;  and  by  the  new  earth,  the  earth 
after  it  is  purified  by  it. 

Much  to  the  fame  purpofe  is  the  account  given 
towards  the  clofe  of  the  Revelation  of  John.  After 
a  defcription  of  the  general  judgment,  it  follows, 
And  I faiu  a  neiv  heathen,  and  a  neiu  earth  :  for  the 
firf  heaven  and  the  frf  earth  were  pajjed  away.—^ 
And  I  John  faw  the  Holy  City,  New  Jerufalem, 
coming  down  from  God  out  of  heaven,  prepared  as  a 
bride  adorned  for  her  hufband.  When  the  earth 
fhall  have  become  a  part  of  God's  holy  empire, 
heaven  itfelf  may  then  be  faid  to  be  come  down 
upon  It  j  feeing  all  that  is  now  afcribed  to  the  one 
will  be  true  of  the  other.  Behold,  the  tabernacle 
of  God  fjall  be  wit}  men,  and  he  will  dwell  ivlth 
them  ;  and  they  fjall  be  his  people,  and  God  hlmfelf 
fall  be  with  them,  and  fall  be  their  God.  And  Go<l 
fall  wipe  away  all  tears  from  their  eyes  :  and  there 
fall  be  no  more  death,  neither  forrow,  nor  crying,  nei- 
ther fall  there  be  any  more  pain  ;  for  the  former 
things  fall  be  paffed  away.  And  he  that  fat  upon 
the  Throne,  fald.  Behold  I  make  all  things  new.  And 
he  fald  unto  me.  Write :  for  thefe  words  are  true 
and  fait hfuL\ 

If  the  great  end  of  Redemption  be  the  re-union 
of  this  world  to  the  holy  empire  of  God  j  and  if 


•  2  Pet.  ill  I  J,  13. 


t  Rev.  xxi.  I — S' 


^% 


1 J 


1  ■ 


h-  > 


2IO  Redemption  conft/Ient  with      [Part  IL 

fuch  re-union  be  accompanied  with  a  mutual  aug- 
mentation of  bleiTednefs,  then  the  importance  of 
the  one  muft  bear  fome  proportion  to  the  magni- 
tude of  the  other.  Upon  any  fyftcm  oi  philofopliy, 
Redemption  is  great;  but  upon  that  which  fo 
amazingly  magnifies  intelligent  creation,  it  muft  be 
great  beyond  cxpreilion. 

VI.     The  fcriptures  reprejlnt  the  pumfiment  of  the 
fnally  impemtent  as  appointed  for  an  example  to  the 
ref  of  the  creation. — 

Sodom  and  Gomorrah,  and  the  cities  about  them,  i,t 
p-^'ifig  them/elves  over  to  fornication,  and  golnrr  after 
f  range Pf},,  are  fet  forth  FOR  AN  EXAMPLE,  fuf 
firing  the  vengeance  of  eternal  fire.  And  her  f moke 
(the  fmoke  of  Babylon)  rofe  up  fir  ever  and  ever. 
And  the  four  and  twenty  elders,  and  the  four  living 
creatures  fell  down  and  worfJjlpped  God  that  fat  on 
the   Throne,  faying.   Amen  ;    Alleluia,^ 

The  miferies  of  the  damned  are  never  reprefent- 
cd  as  infliaed  upon  them  from  fuch  a  kind  of 
wrath  or  vengeance  as  boars  no  relation  to  the  ge- 
neral  good.  God  Is  love  ;  and  in  none  of  his  pro- 
ceedings  does  he  violate  this  principle,  or  lofe  fight 
of  the  well-being  of  creation  in  general.  The 
manifeftation  of  his  glory  is  not  only  infcparably 
connefed  with  this  objec%  but  confifts  in  accom- 
plifhing  it. 

It  is  nece/Tary  for  the  general  good  that  God's 
abhorrence  of  moral  evil  fhould  be  marked  by 
fome  ftrong  and  durable  exprefllon  of  it ;  fo  that 
no  one  fubjec^  of  his  empire  can  overlook  it.  Suclv 
an  exprefllon  was  the  death  of  Chrift,  his  only- 
begotten  Son  ;  and  this  availcth  on  behalf  of  all 


Chap.  V.]   The  Magnitude  of  Creation,  211 

who  acquiefce  in  his  falvation  :  but  all  who  do 
not,  or  who  profefs  not  fuch  a  temper  of  heart  as 
would  acquiefce  in  it  if  it  were  prefented  to  them, 
mufl  themfelves  be  made  facrifices  to  his  juftice  5 
and  fo,  like  enemies  and  traitors  to  a  human  go- 
vernment, muft  be  made  to  anfwer  fuch  an  end  by 
their  death  as  fliall  counteract  the  ill  example  af- 
forded by  their  life.  What  is  faid  of  the  barren 
vine  is  applicable  to  the  finally  impenitent :  //  is 
7iot  ft  for  any  work — it  is  good  for  nothing  but  to  be 
burned!*  The  only  way  in  which  they  promote 
the  general  good  is  by  their  overthrow  :  Like  the 
cenfers  of  Korah  and  his  company  which  were 
made  into  broad  plates  for  a  covering  to  the  altar  : 
that  they  might  be  a  ftgn  to  the  children  of  Ifrael  in 
future  generations  ;f  or  like  Lot's  wife,  who  was 
converted  into  a  pillar  of  fait,  or  a  lafting  monu- 
jtneiit  of  divine  difpleafure  ! 

If  the  grand  end  of  future  punilhment  be  exam- 
ple, this  mufl  fuppofe  the  exiftence  of  an  intelligent 
creation,  who  fhall  profit  by  it ;  and  it  fliould  feem 
of  a  creation  of  magnitude  ;  as  it  accords  v/ith  the 
condua  of  neither  God  nor  man  to  punifli  a  great 
number  for  an  example  to  a  few. 

This  truth  afi^ords  a  fatisfa^ory  idea  of  the  divine 
government,  whether  there  be  a  multiplicity  of  in- 
habited worlds  or  not  :  but  if  there  be,  it  is  ftill 
more  fatisfac1:ory ;  as  on  this  fuppofition  the  num- 
ber of  thofe  who  fhall  be  finally  loll:  may  bear  far 
lefs  proportion  to  the  whole  of  the  intelligent  cre- 
ation, than  a  fingle  execution  to  the  inhabitants  of 
a  great  empire.  It  is  true,  the  lofs  to  thcfe  who 
arc  16ft  will  be  nothing  abated   by  this  confidera- 


« 


Jude  vii.     Rev.  xii.  3,  4, 


*  Ezck.  XV.  2— r. 


f  Numb.  xvi.  j8. 


iHv* 


i  9 


( 


212  Redemption  confiflent  iviih,  ^c. 

tion  ;  perhaps,  on  the  contrary,  it  may  be  aug- 
mented  ;  and  to  them  the  divine  government  will 
ever  appear  gloomy  :  but  to  thole  who  judge  of 
things  impartially,  and  upon  an  extenfive  fcale,  it 
will  appear  to  contain  no  more  of  a  dilparagement 
to  the  government  of  the  univerfe,  than  the  exe- 
cution of  a  murderer,  once  in  a  hundred  years, 
would  be    to  the  government  of  a  nation. 

And  now  I  appeal  to  the  intelligent,  the  ferious, 
i  and  the  candid  reader,  whether  there  be  any  truth 
in   what    Mr.   Paine   alTerts,   that  to  admit   "  that 
"  God  created   a   pluraUty  of  worlds,    at   leaft   as 
"  numerous   as    what   we   call   ftars,    renders    the 
"  Chriftian  fyftem  of  faith  at  once  little  and  ridi- 
"  culous,  and  fcattcrs  it  in  the  mind  like  feathers 
*'  in  the  air.''     On  the  contrary,  it  might  be  prov- 
ed that  every  fyftem  of  philofophy  is  little  in  com- 
parifon  of  Chriftianity.      Philofophy  may  expand 
our  ideas  of  creation  ;  but  it  neither  infpires  a  love 
to  the  moral  charafter  of  the  Creator,   nor  a  well- 
grounded  hope  of  eternal  life.     Philofophy  at  moft 
can  only  place  us  upon  the  top  of  Pifgah  :  there, 
like  Mofes,  we  muft  die.     It  gives  us  no  pofTeffion 
of  the  good  land  :  it  is  the  province  of  Chriftianity 
to  add,  ALL  IS  YOURS  !     When  you  have  afcend- 
ed   to  the  height   of  human  difcovery,  there   are 
things,  and  things  of  infinite  moment  too,  that  are 
utterly  beyond  its  reach.      Revelation  is  the  medi- 
um, and  the  only  medium,  by  which,  ftanding,  as 
it  were,  «  on  nature's  Alps,"  we  difcoveV   things 
which  eye  hath  not  feen,   nor  ear  heard,  and   of 
which  it  hath  never  entered  into  the  heart  of  man 
to  conceive. 


L     213     3 


CONCLUDING    ADDRESSES, 


T  O 


DeistSy  Jews,   &  Christians. 


JVH ETHER  the  writer  of  thefe Jheets  can  jujily  hope 
that  what  he  advances  nvill  attraa  the  attention  of  unbelievers^ 
^e  does  not  pretend  to  fay.  If  l^wever  it  Jhould  fall  into 
the  hands  of  individuals  amongst  them,  he  earneflly  entreats 
that  for  their  own  fakes  they  would  attend  to  what  follows 
with  ferioufnefs. 


TO    DEISTS. 


Felloiv-Meny 


I 


•T  IS  hoped  that  nothing  in  the  preceding 
pages  can  be  fairly  conftrued  into  a  want  of  good 
will  towards  any  of  you.      If  I  know  my  heart,   it 
IS   not  you,   but   your  mifchievous  principles  that 
are  the  objefts  of  my  diflike. 

In  the  former  part  of  this  performance  I  have 
endeavoured  to  prove,  that  the  fyftem  which  you 
embrace  overlooks  the  moral  charafter  of  God 
refufes  to  worfhip  him,  affords  no  ftandard  of  right 
and  wrong,  undermines  the  moft  efficacious  mo- 
tives  to  virtuous  adion,  aclually  produces  a  torrent 
ot  vice,  and  leaves  mankind,  under  all  their  mi- 
fo.es,  to  perilh  without  hope ;  in  fine,  that  it  is 

U 


214 


Addrefs  to  Bei/is. 


an  immoral  fyftem,  pregnant   with  deftruifllon  to 
the  human  race.      Unlefs  you  be  able  to  overturn 
what  is  there  advanced,  or,  at  leaft,   be  confcious 
that   it  is  not   true  with  regard  to  yourfelves,  you 
have  reafon  to  be  ferioufly  alarmed.      To  embrace 
a  fyftem  of  immoraKty  is  the  fame  thing  as  to  be 
enemies  to  all  righteoufnefs  ;   neither  to  fear  God, 
aor  regard  man  ;  and  what  good  fruit  can  you  ex- 
pe£l  to  reap  from  it,  in  this  world  or  another,  it  is 
difficult  to   conceive.      But  alas,  inftead  of  being 
alarmed   at   the  immorality  of  your  principles,   is 
there  no  reafon   to  fufpe^l  that  it  is  on  this   very 
account  you  cherifh  them  ?     You  can  occafionally 
praifc  the  morality  of  Jefus  Chrift  ;    but  are  you 
iincere  ?   Why  then  do  you  not  walk  by  it  ?   How- 
ever   you    may   magnify   other   difficulties,    which 
you  have  induflrioufly  laboured  to  difcover  in  the 
Bible,  your  adtions  declare  that  it  is  the  holinefs  of 
its   do£lrines   and   precepts,    that  more  than  any 
thing  elfe  ofi'cnds  you.      The    manifefl:  dbJQ^  at 
which  you  aim,  both  for  yourfelves  and  the  world, 
is  an  exemption  from  its  reflraints.     Your  general 
condudl,  if  put  into  words,  amounts  to  this  ;  Cojne^ 
let  us  break  his  bends,   and  cajl  away  his  cords  from 
us, 

Circumflances  of  late  years  have  much  favoured 
your  defign.  Your  party  has  gained  the  afcen- 
dency  in  a  great  nation,  and  has  been  confequcnt- 
ly  increafing  in  other  nations.  IIcnc£  it  is,  per- 
haps, that  your  fpirits  are  ralfed,  and  that  "a  higher 
tone  is  affumed  in  your  fpeeches  and  writings  than 
has  been  ufual  on  former  occafions.  Ycni  are 
greaty  you  are  enlightened;  yes,  you  have  found  out 
the  fecret,  and  have  onlv  to  rid  the  world  of 
Chrifiianity  in  order  to  render  it  happy.     But  be 


Addrefs  to  Dcijls. 


aij 


not  too  confident.  You  are  not  the  flrft  who 
have  fet  themfelves  againft  the  Lord,  and  againft 
his  anointed.  You  have  overthrown  fupcriiition  ; 
but  vaunt  not  againft  Chriftianity.  Of  a  truth 
you  have  deftroycd  the  gods  of  Rome,  for  they 
were  no  gods  ;  but  let  this  fuffice  you.  It  is  hard 
to  kick  againft  the  pricks. 

Whatever  fuccefs  may  attend  your  caufe,  if  it 
be  an  immoral  one,  and  efpoufed  on  that  very  a.- 
fount,  it  cannot  poffibly  ftand.  It  muft  fall,  and 
you  may  expect  to  be  buried  in  its  ruins.  It  may 
be  thought  fufficicnt  for  me  to  reafon  on  the  fyf- 
tem itfelf,  without  defcending  to  the  motives  of 
thofe  who  imbibe  it ;  but  where  motives  are  ma- 
nifefted  by  anions,  they  become  objcfts  of  human 
cognizance.  Nor  is  there  any  hope  of  your  unbe- 
lief being  removed,  but  by  fomething  that  fhall 
reach  the  catfe  of  it.  My  defire  is  neither  to  in- 
lult  nor  flatter,  but  ferioufly  to  expoftulate  with 
you ;  if  God  peradventure  may  give  you  repent- 
ance to  the  acknowledgment  of  the  truth.  Three 
things  in  particular  I  would  earneftly  recommend 
to  your  ferious  confideration. 

How  it  was  that  you  flrft  imbibed  your  prefent 
principles  ;  How  it  is  that  almoft  all  your  writers, 
at  one  time  or  other,  bear  teftimony  hi  favour  of 
Chriftianity ;  and,  How  it  comes  to  pafs  that  your 
principles  fail  you,  as  they  are  frequently  known 
to  do,   in  a  dying  hour. 

Firft,    How     WAS    IT   THAT    YOU    FIRST    RE- 

NOUNCED  Christianity,  and  imbibed  your 
PRESENT  PRINCIPLES  ?  Retrace  the  procefs  of 
your  minds,  and  afli  your  confciences  as  vou  pro- 
ceed whether  all  was  fair  and  upright.  Nothing 
IS  more  common  than  for  perfons  of  relaxed  mo- 

V  2 


f 


2l6 


AdJrefs  to  Deijh. 


Addrefs  to  Deijls* 


2lf 


w 


I 


I*; 


rals   to   attribute   their   change   of  conduct   to   a 
change  of  fentiments,    or  views  relative  to  thofc 
fubjeas.      It   is  galling  to  one's  own  feelings,   and 
mean  In  the  account  of  others,  to  aa  again/}  prm^ 
ciple:  but  if  a  perfon  can  once  perfuade  himfelf  to 
think   favourably  of  thofe    things   which   he  has 
formerly  accounted   finful,   and  can   furnifh  a  plea 
for  them,   which  at  leaft   may  ferve  to  parry  the 
cenfures  of  mankind,  he   will  feel  much  more  at 
eafe,   and  be  able  to  put  on  a  better  face  when  he 
mingles  in  fociety.      Whatever  inward  ftings   may 
annoy  his  peace  under  certain  occafional   qualms, 
yet  he  has  not  to  reproach  himfelf,  nor  can  others 
reproach   him  with  that  inconfiftency  of  charaaer 
as    in    former    inftances.       Roufeau    confefles    he 
found  in  the  rcafonings   of  a  certain  lady,   with 
'  whom  he  lived  in  the  greatcft  poflible   familiarity, 
I  all  thofe   ideas  ^ivbich  he  had  cccafton  for — ;     Have 
you  not   found  the  fame   in  the  converfation  and 
writings  of  deifts  ?    Did  you  not,  previous  to  your 
rcjc<ftion  of  Chriftlanity,  indulge  in  vicious  courfes; 
and,  while   indulging  in  rhefe  courfes,  did  not  its 
holy  precepts,    and   awful    threatenings   gall  your 
fpirits  ?     Were  you  not  like  perfons  gathering  for- 
bidden  fruit   amidll  (howcrs  of  arrows  •,   and  had 
i  you   not  recourfe  to  your  prefent  principles  for  a 
'  ihield  againft  them  ?     \i  you   cannot  honcftly  an- 
fwer  thefe  queftlons  in  the  negative,  you  are  in  an 
evil  cafe.      You  may  flatter  yourfelves  fqr  a  while 
that  perhaps  there  may  be  no  hereafter,  or  at  leafk 
no  judgment  to  come  ;   but  you  know   the  time  is 
not   far  diftant  when   you  muft  go   and  fee  ;   and 
then  if  you   fhould  be  miftaken.   What  will  you 
do? 

Many  of  you  have  defcended  from  godly  pa- 


rents, and  have  had  a  religious  education.  Has 
not  your  infidelity  arifen  from  the  diflike  which 
you  conceived  in  early  life  to  religious  exercifes  ? 
Family  worfhip  was  a  wearinefs  to  you  ;  and  the 
cautions,  warnings,  and  counfels,  which  were  given 
you,  inftead  of  having  any  proper  effedl,  only  irri- 
tated your  corruptions.  You  longed  to  be  from 
under  the  yoke.  Since  that  time  your  parents,  it 
may  be,  have  been  removed  by  death  ;  or  if  they 
live,  they  may  have  loft  their  controul  over  you. 
So,  now  you  are  free.  But  ftill  fomething  is  want- 
ing to  erafe  the  prejudices  of  education,  which  in 
fpite  of  all  your  efforts,  will  accompany  you,  and 
imbitter  your  prefent  purfuits.  For  this  purpofe 
a  friend  puts  into  your  hands  The  Age  of  Reafon, 
or  fome  produ£lion  of  the  kind.  You  read  it 
with  avidity.  This  is  the  very  thing  you  wanted. 
You  have  long  fufpe(Sled  the  truth  of  Chriftianity; 
but  had  not  courage  to  oppofe  it.  Now  then  you 
are  a  philofopher ;  yes,  r  philofopher  !    •  Our  fa- 

*  thers,  fay   you,  might  be  well-meaning  people, 

*  but  they  were  impofed  upon  by  priefts.      The 
^  world  gets  more  enlightened  now-a-days.     There 

*  is  no  need  of  fuch  rigidnefs.     The  Supreme  Bc- 
'  ing,    (if  there  be   one)   can   never  have  created 

*  the  pleafures  of  life,  but  for  the  purpofe  of  en- 
'joyment.     Avaunt,  ye  felf-denying  cafuifts  !  Na- 

*  ture  is  the  law  of  man  !*  -^ 

Was  not  this,  or  fomething  nearly  refembling 
it,  the  procefs  of  your  minds  ?  And  are  you  now 
fatisfied  ?  I  do  not  aik  whether  you  have  been 
able  to  defend  your  caufe  againft  affailants,  nor 
whether  you  have  gained  converts  to  your  way  of 
thinking  :  you  may  have  done  both ;  but  are  you 
fatisfied  with  yourfelves  ?    Do  you  really  believe 

Us 


pi- 
rn 


^l8  MJre/s  to  Deifs. 

yourfelvcs  to  be  in  the  right  way  ?    Have  you  na 
mifgivings  of  heart  ?   Is  there  not  fomething  with- 
in  you   which  occafionally  whifpers,    *  My  parents 
were  righteous,   and   I   am  wicked  :    O  that  my 
foul  were  in  their  fouls  ftead  !' 
Ah  young  m^  !    If  fuch  be  the  occafional  re- 
voltmgs  of  your  mind,   what  are  you  doing  in  la- 
bounng  to  gain  others  over  to  your  way  of  think- 
ing .     Can  you   from   experience  honeftly  promife 
them  peace  of  mind  ?     Can  you  go  about  to  per- 
fuade   them   that   there  is  no  hell,   when,   if  you 
would  Ipeak  the  truth,  you  muft  acknowledge  that 
you   have  already  an  earncft  of  it  kindled  in  your 
bofoms  ?    If  counfels  were  not  loft   upon  you,   I 
would  mtreat  you  to  be  contented  with  deftroyin? 
your  own  fouls.      Have  pity  on  your  fcllow-crea- 
tures,   if  you  have  none  upon  vourfelves  '     Nay 
fpare  yourfelves  fo  much,   at  leaft,   as  not  to  incur 
the   everlafting   execrations  of  your  moft   intimate 
acquaintance.      If  Chriftianity  Ihould  prove,   what 
your   confciences  in  your    moft   ferious    moments 
tell  you  It  IS,  you  are  doing  this  every  day  of  your 
lives.  ^ 

Secondly,  Confider  How  it  is  that  al- 
most ALL  YOUR  WRITERS,  AT  ONE  TIME 
OR    OTHER,     DEAR    TESTIMONY     IN     FAVOUR    OF 

Christianity.  It  were  eafy  to  colled  from 
thofe  very  writings  which  were  defigncd  to  under- 
mine the  Chriftian  Religion  hundreds  of  teftimo- 
njcs  in  its  favour.  Voltaire  and  Rouffeau,  as  we 
have  i^en  already,*  have  in  their  fits  gone  far  to- 
wards contradiaing  all  which  they  have  written 
againft  it.      Bolltighrohe  has  done  the  fame.     Such 

Part  II.  Ch.  in.  pp.  i4<^,  ijq. 


Addrefs  to  Detfls.  210 

ientences  as   the  following  may  be  found  in  his 
publications  :  '^  Suppofing  Chriftianity  to  have  been 
"  a  human  invention,  it  has  been  the  moft   amia- 
"  ble  invention  that   was  ever  impofed  on  man- 
"  kind  for  their  good— -Chriftianity  as  it  came  out 
"  of  the  hand  of  God,   if  I  may  ufe  the  expref- 
"  fion,   was  a  moft  fimple   and   intelligible  rule   of 
"  belief,  worftiip,    and  manners,  which  is  the  true 
«  notion  of  a  religion— The  gofpel  is  in  all  cafes 
"  one  continued  lelTon  of  the  ftricleft  morality,  of 
"  juftice,  of  benevolence,   and  of  univerfal  chari- 
"  ty."*      Paine  perhaps   has  faid  as  little  in   this 
way  as  any  of  your  writers,  yet  he  has  profelTed  a 
refpetl:  for  the   charadler  of  Jefus  Chrift.      "  Pic 
"  was,  fays  he,   a  virtuous   and  an  amiable  man. 
"  The  morality  that   he   preached   and   pradifed 
"  was  of  the  moft  benevolent  kind."f 

In  what  manner  will  you  go  about  to  account 
for  thefe  conccffions  ?      Chriftian  writers,  thofe  at 
leaft  who  are  fincerely  attached  to  the   caufe,   are 
not  feized  with  thefe  fits  of  inconfiftency.     How  is 
it  that  yours,  like  the  worfhippers  of  Baal,   fhould 
thus  be  continually  cutting  themfclves  with  knives? 
You  muft  either  give  up  your  leaders  as  a  fet  oiF 
men,   who,   while  they  were  labouring  to  perfuade 
the  world  of  the  hypocrify  of  priefts,  were  them- 
felves   the  moft   infamous   of  all    hypocrites  ;   or, 
which  will  be  equally  fatal  to  your  caufe,  you  muft 
attribute   It  to   occafional  conviaions,  which  they 
felt  and  cxprefled,  though  contrary  to  the  general 
ftrain  of  their  writings.      Is  it  not  an  unfavourable 
character   of  your  caufe,  that  in  this  particular  it 
cxaaiy  refembles  that  of  vice  itfelf  }     Vicious  men 
•  Works,  Vol  IV.  pp.  .^94,  39J.  Vol.  V.  pp.  i83, 189. 

t  -^g^  o/Rcafor,,  Part  I.  p.  5. 


2%0 


Addrefs  to  DetJIu 


r»? 


will  often  bear  teftimony  in  favour  of  virtue,  efpe^ 
cially  on  the  near  approach  of  death  ;  but  virtuous 
men  never  return  the  compliment  by  bearing  tef- 
timony in  favour  of  vice.  We  are  not  afraid  of 
Chriflians  thus  betraying  their  caufe ;  but  neither 
your  writers  nor  your  confciences  are  to  be  trufted. 
in  a  ferious  hour. 

Thirdly,  Conilder  How  it   comes   to   pass 

THAT   YOUR   PRINCIPLES   PAIL    YOU,    AS   THEY 
ARE   FREQUENTLY  KNOWN  TO   DO,  IN   A  DYING 

HOUR  ?  It  is  a  rule  with  wife  men,  fo  to  live  as 
theyjhall  luijb  they  had  ivhen  they  come  to  die.  How 
do  you  fuppofe  you  fhall  wifh  you  had  lived  in 
that  day  ?  Look  at  the  deaths  of  your  greateft 
men,  and  fee  what  their  principles  have  done  for 
them  at  laft.  Mark  the  end  of  that  apoflle  and 
high  pricft  of  your  profcflion  Voltaire  ;  and  try  if 
you  can  find  in  it  either  integrity,  or  hope,  or  any 
thing  that  (hould  render  it   an  object   of  envy.f 

f  Tlie  following  particulars  among  many  others  are  recorded  of 
this  writer  by  his  Biographer  Condorcet,  a  man  after  his  own 
heart.   Firft,  That  he  conceived  the  dtfign  of  overturning  the  Chrif- 
tian  Religion,  and  that  by  his  own  hand.     «  I  am  wearied,  faid  he 
of  hearing  it  repeated  that  twelve  men  were  fufficient  to  eftablilli 
Chriftianity ;  and  I  wifli  to  prove  there  needs  but  one  to  deftroy 
it."     Secondly,  That  in  purfuit  of  this  obje<5l  he  was  threatened 
witJi  a  perfccution,  to  avoid  which  he  received  the  facrament,  and 
pubHcly  declared  his  refpedJ:  for  the  church,  and  his  difdain  of  his 
detraaors,  namely,  thofe  who  had  called  in  qucftion  his  Chrifliani- 
ty  !    Thirdly,  That  in  his  laft  illnefs,  in  Paris,  being  dcfirous  of 
obtaining  what  is  called  Chriftian  burial,  he  fent  for  a  priefl  to 
whom  he  declared  that  he  «  died  in  the  Catholic  faith,  in  which 
he  was  born."   Fourthly,  That  another  prieft  (Curate  of  the  parifh) 
troubled  him  with  qucftions.     Among  other  things  he  aflccd,  **  Do 
you  btlleve  the  divinity  of  Jefus  Chrift  ?"    «  In  the  name  of  God, 
Sir,  replied  Voltaire,  fpeak  to  me  no  more  of  that  man,  but  let  mc 
die  in  peace." 


Addrefs  to  Deijls. 


221 


Why  is  it  that  fo  many  of  you  faint  in  the  day  of 
trial }  If  your  caufe  were  good,  you  would  defend 
it  with  uprightnefs,  and  die  with  inward  fatisfac- 
tion.  But  is  it  fo  ?  Mr.  Paitie  flatters  himfclf 
that  his  principles  will  bear  him  up  in  the  profpe<5l 
of  death  ;*  and  it  is  poflible  that  he  may  brave  it 
out  in  fome  fuch  manner  as  David  Hume  did.— 
Such  inftances  however  are  rare.  For  one  un- 
believer that  maintains  his  courage,  many  might 
be  produced  whofe  hearts  have  failed  them,  and 
who  have  trembled  for  the  confequences  of  their 
infidelity. 

On  the  other  hand,  you  cannot  produce  a  finglc 
inftance  of  a  Chriftian,  who  at  the  approach 
OF  death  was  troubled,  or  terrified  IK 
HIS  conscience  for  having  been  a  chris- 
tian. Many  have  been  afraid  in  that  day  led 
their  faith  in  Chrift  fhould  not  prove  genuine  j 
but  who  that  has  put  his  truft  in  him  was  ever 
known  to  be  apprehenfive  left  he  fhould  at  laft  de- 
ceive him  ?  Can  you  account  for  this  difi'erence  ? 
If  you  have  difcovered  the  true  religion,  and  ours 
be  all  fable  and  impofture,  how  comes  it  to  pafs 
that  the  ifTue  of  things  is  what  it  is  ?  Do  gold 
and  filver  and  precious  ftones  perifh  in  the  fire  ? 
and  do  wood  and  hay  and  ftubble  endure  it  ? 

I  have  admitted  that  Mr.  Paine  may  pofiibly 
brave  it  out  till  the  laft ;  but  if  he  does,  his  cou- 
rage may  be  merely  aflumed.  Pride  will  induce 
men  to  difguife  the  genuine  feelings  of  their  hearts, 
on  more  occafions  than  one.  We  hear  much  of 
courage  among  duellifts  ;  but  little  credit  is  due  to 
what  they  fay,  if  while  the  words  proceed  from 
their  lips,  we  fee  them  approach  each  other  witii 

♦  Age  of  Rea/on^  Part  II.  Pre£ 


12^ 


Addrefs  to  Deljfs. 


'«ii 


4 


palenefs  and  trembling.— Yea  more,  If  Mr.  Palne's 
courage  in  death  be  not  ditFerent  from  what  it  al- 
ready  is  in  the  profpedl  of  it,   it  certainh   will  be 
merely  a/Turned.      He  has  given  full  proof  of  what 
his  courage  amounts  to  in  what  he  has  advanced 
on  the  certainty  of  a  future  ftate.     He  acknowledg- 
es  the   poffibility  of  a  future  judgment  :  yea,   he 
admits  It  to  be  rational  to  believe  that  there  will 
be    one.       «  The   power,  he  fays,   that  called  us 
^*  mto  being,  can,  if  he  pleafe,  and  when  he  plcaf. 
^*  es,   call  us  to  account  for  the  manner  in  which 
^1  we  have  lived  here ;  and  therefore,  without  feek- 
•  mg  any  further  motive  for   the  belief,  it  is  ra- 
••  tional  to  believe  that  he  will,  for  we  know  be- 
forehand  that  he  can."*     I  fhall  not  ftop  to  en- 
^uu-e  into  the  juftnefs  of  Mr.  Paine's  reafoning 
from  what  God  can  do  to  what  he  will  do  ;   it  is 
fufficient  for  me  that  he  admits  it  to  be  "  rational 
to  believe  that  God  will  call  men  to  account  for 
the  manner  in  which  they  have  lived  here.''     And 
can  he  admit  this  truth,  and  not  tremble  ?     Mark 
his  firmncfs.      After  acknowledging  that  a  future 
judgment  is  the  objea.  of  rational  Mief,   he  re- 
tradls   what   he   has  faid   by  reducing  it  to  onlv  a 
probability,  which  is  to  have  the  influence  of  belief- 
Yea,  and  as  if  that  were  too  terrible  an  idea,   he 
bnngs  it  down  to  a  mere  poJMity,      The  reafon 
which  he  gives  for  thefe  redudions  is,  that  "  If 
we  knew  it  as  a  fa(5V,  we  fhould  be  the  mere>T;., 
9ftfrrorr      Indeed?     But  wherefore  ?    Chrirtians 
believe  in  a  judgment  to  come,  and  they  are  not 
the  flaves  of  terror.      They  have  an  advocate  as 
well  as  a  judge,   by  believing  in  whom  the  terror 
ot  judgment  is  removed.      And  though  Mr.  Paine 

•  ^ge  o/Rfafon,  Part  II.  p.  100. 


Addrefs  to  Deijls*  223 

rejetSls  this  ground  of  confolation,  yet  if  things  be 
as  he  has  reprefented  them,  I  do  not  perceive  why 
he  fliould  be  terrified.      He  writes  as  though  he 
flood  on  a  very  refpcdlable  footing  with  his  Cre- 
ator ;    he   is    not    "  an   outcaft,    a   beggar,    or  a 
worm ;"    he  needs  no  mediator  :   no  indeed  I    He 
"  ftands   irj  the  fame  relative  condition  with  his 
Maker   he  'ever   did   ftand   fince    man   exifted."* 
Very  well ;  of  what  then  is  he  afraid  ?     **  God  is 
good,  and  will  exceed  the  very  beft  of  us  in  good- 
nefs."      On  this    ground   Lord   Shaftejhury   afTures 
us,   "  Deifts  can   have  no  dread  or  fufpicion  to 
render  them  uneafy :  for  it  is  malice  only,  and  not 
goodnefi,  which  can  make  them  afraid.^f     Very 
well,  I  fay  again,  of  what  then  is  Mr.  Paine  afraid  ? 
If  a  Being  full  of  goodnefs  will  not  hurt  him,  he 
will  not  be  hurt.      Why  fliould  he  be  terrified  at 
a  certain  hereafter  ?     Why  not   meet  his  Creator 
with  cheerfulnefs,  and  confidence  ?  Inflead  of  this, 
he    knows   of  no  method  by   which  he    may  be 
exempted  from  terror  but  that  of  reducing  future 
judgment  to  a  mere  poJTtbility ;   leaving  room  for 
fome  faint  hope  at  leaft  that  what  he  profefles  to 
believe  as  true,  may  in  the  end  prove  falfe.     Such 
is  the  courage  of  your  blufterlng  hero.     Unhappy 
man  I    Unhappy  people  I    Your  principles  will  not 
fupport  you  in  death,   nor  fo  mych  as  in  the  con- 
templation of  a  hereafter. 

Let  Mr.  Paine's  hypothcfis  be  admitted,  and 
that  in  its  loweft  form,  that  there  is  only  a  pcjjl- 
hility  of  a  judgment  to  come,  this  is  fufiicient  to 
evince  your  folly,  and  if  you  thought  on  the  fub- 
jecl,  to  dcftroy  your  peace.      This  alone  has  in- 

*  4;^'  ^/Reafon,  Part  L  p.  21.        f  Charaa.r-tjlUks,  Vol.  I.  §  5. 


t24 


Addrejs  to  Leijls, 


duced  many  of  you  in  your  laft  moments  to  wifh 
that  you  had  lived  like  Chriftians.      If  it  be  poffi- 
ble  that  there  may  be  a  judgment  to  come,  why 
fhould  it  not  be  equally  poffible  that  Chriftianity 
itfelf  may  be  true  ?    And  if  it  fhould,   on  what 
ground  do  you  ftand  ?     If  it  be  otherwife,  Chrif- 
tians   have    nothing    to    fear.       While    they    arc 
taught    to    deny   ungodhnefs,    and    worldly   lufts, 
and  to  live  foberly,   righteoufly,  and  godly  in  this 
prefent  world,  whatever  may  prove   true  with  re- 
fpedt  to   another,    it  is  prefumed    they  are   fafe : 
but    if   that    Saviour    whom    you    have    defpifed 
fhould  be  indeed  the  Son  of  God  ;    if  that  name 
which  you  have  blafphemed   fhould  be  the  only 
one  given  under  heaven  and  among  men  by  which 
you  can  be  faved  ;    what  a  fituation  muft  you   be 
in  !     You  may  wilh  at  prefent  not  to  be  told  of 
him  ;   yea,   even   in  death,   it  may  be  a  vexation, 
as  it  was  to  Voltaire,  to  hear  of  him  ;   but  hear  of 
him   you  muft,  and  what  is  more,  you  muft  ap- 
pear before  him. 

I  cannot  conclude  this  addrefs  without  exprefT- 
Ing    my  carneft    defire    for   your    falvation ;    and, 
whether  you   will  hear,  or  whether  you  will  for- 
bear, reminding  you  that   our  Redeemer  is  merci- 
ful.     He    can  have  compafHon  on   the    ignorant, 
and  them  who  are  out  of  the  way.      The  door  of 
mercy  is  not   yet   fhut.      At  prefent   you   are   in- 
vited, and  even  intreated  to  enter  in.      But  if  you 
ftill  continue  hardened  againft  him,  you  may  find 
to  your  coft  that  the  abufe  of  mercy  gives  an  edge 
to  juftice  ;  and  that  to  be  cruflied  to  atoms  by  fall- 
ing rocks,  or  buried  in  oblivion  at  the  bottom  of 
mountains,  were  rather  to  be  chofen  than  an  ex- 
pofure  to  the  wrath  of  the  Lamb. 


I       225       ] 


TO   THE   JEWS. 


Beloved  for  the  fathers'*  fahs  ! 


H 


.E  whom  you  have  long  rejected,  look- 
ed upon  Jerufalem  and  wept  over  it.  With  tears  he 
pronounced  upon  that  famous  city  a  doom,  which 
according  to  your  own  writer,  Jofephus,  was  foon 
afterwards  accompliftied.  In  imitation  of  our 
Lord  and  Saviour  we  alfo  could  weep  over  your 
prefent  fituation.  There  are  thoufands  in  Britain, 
as  well  as  in  other  nations,  whofe  daily  prayer  is, 
that  you  may  be  faved.  Hear  me  patiently,  and 
candidly.  Your  prefent  and  everlafting  good  i^ 
the  objeft  of  my  defire. 

It  is  not  my  defign  in  this  brief  addrefs  to  go 
over  the  various  topics  in  difpute  between  us. 
Many  have  engaged  in  this  work,  and  I  hope  to 
fome  good  purpofe.  The  late  addrefles  to  you, 
both  from  the  pulpit  and  the  prefs,  us  they  v/ere 
dilated  by  pure  benevolence,  certainly  deferve, 
nnd  I  truft  have  gained  in  fome  degree,  your  can- 
did attention.  All  that  I  fhall  fay  will  be  com- 
prifed  in  a  few  fuggeftions,  which  I  fuppofe  to 
arife  from  the  fubje(St  of  the  preceding  pages. 

You  have  long  fojourned  among  men  who  have 
been  called  Chriftians.  You  have  feen  much  evil 
in  them  ;  and  they  have  feen  much  in  you.  The 
hiftory  of  your  own  nation,  and  that  of  every 
other,  confirms  one  of  the  leading  doarines  of 
both  your  and  our  Scriptures,  the  depravity  of  hu^ 

X 


5l'.3 


t-        * 


226 


AdJrefs  to  the  Jtws. 


man  nature.  But  in  your  commerce  with  man- 
kind, you  muft  have  had  opportunity  of  diftin- 
guifliing  between  nominal  and  ferious  Chriftians. 
Great  numbers  in  your  nation,  even  in  its  beft 
days,  were  wicked  men;  and  great  numbers  in 
every  nation,  at  prefent,  are  the  fame.  But  can 
you  not  perceive  a  people  fcattered  through  vari- 
ous denominations  of  Ghriftians,  who  fear  God, 
and  regard  man  ;  who  inftcad  of  treating  you  with 
a  haughty  contempt,  as  being  ftrangers  fcattered 
among  the  nations,  difcover  a  tender  regard  to- 
wards  you  on  that  very  account  •,  who,  while  they 
are  grieved  for  the  hardnefs  of  your  hearts,  and 
hurt  at  your  fcornful  rejeaion  of  Him  whom  their 
foul  loveth,  are  neverthelefs  ardently  defirous  of 
your  falvation  ?  Are  you  not  acquainted  with 
Chrlftians  whofe  utmoft  revenge,  if  they  could 
hate  their  will  of  you,  for  all  your  hard  fpeeches, 
would  be  to  be  infbrumcntal  in  turning  you  from 
what  they  believe  to  be  the  power  of  Satan,  unto 
God  ? 

Let  me  further  appeal  to  you.  Whether  Ghrif- 
tians of  this  defcription  be  not  the  true  children 
of  Abraham,  the  true  fuccefTors  of  your  patriarchs 
and  prophets,    rather   than  thofc  of  an  oppofitc 
fpirit,   though  literally  dcfcended  from  their  loins. 
You  mud:  be  aware  that  even  in  the  times  of  Da- 
vid, a  genuine  Ilraelite  was  a  wan  of  a  pure  heart; 
and  in  the  times  of  the  prophets,  apoftate  Ifraelites 
were  accounted   as  Ethiopians*      Your   anceftors 
were  men  of  whom  thj  world  was   not  worthy: 
but  where  will  you  now  look  for  fuch  chara<n:ers 
among  you  as  Abraham^   Ifaac^   and  Jacob;   as  Sa^ 
muel^  David,  Hezeiiah,  and  Jo^fiah  ;  as  Daniel,  £2- 

•  Pfal.  bxlil.  I.    ^\aios  h.  ?. 


Addrefs  to  the  Je'vCs,  127 

ra,  Nehemiah,  and  many  others  ?  While  you  gar- 
nilh  tV  rlr  fcpulchres,  have  you  not  manifeilly  loft 
their  fpirit  ?  This  is  a  hCt  that  ought  to  alarm 
you,  and  lead  you  ferioufly  to  examine  whether 
you  have  not  forfaken  their  faith.  I'hcre  is  one 
thing  which  has  particularly  ftruck  my  mind,  and 
which  I  would  earneftly  recommend  to  your  con- 
fidcration,  namely  the  temper  of  modern  infdtls  ts- 
ivards  your  fathers,  towards  you,  and  tozuards  us. 

You  need  not  be  told  that  deiftical  writers  in- 
variably treat  your  fathers   with  fcorn  and  diflikc. 
Jufl:   as  Appion   and  other  Greek   wrifers   poured 
contempt  upon  your  nation ;  juft  as  the  more  an- 
cient Ahabites  reproached,    and  proudly    magnifcd 
themfelves  againfl  the  people  of  the  Lord  cf  IIoCs  ;* 
fo  do  all  our  modern  infidels.     But  from  the  tims 
that  your  fathers  rcjciStcd  Kim  in  v/hcm   v/e  be- 
heve  as  the  Lord  Mcfiiah,   though  you  have  been 
expofed  to  the  chaftifements  of  heaven,    and  to 
much   injurious   treatment  from  pretended  Ghrif- 
tians ;  yet  deifts,   the  common  enemies  of  revela- 
tion, have  been,  comparatively  fpeaking,  reconciled  * 
to  you.     So  however  it  appears  to  me.     I  do  not 
rccolIecT:  to  have  met  with  a  fmgle  reflcclion  upon 
you  in  any  of  their  writings.    On  the  contrary,  they 
fcem  to  feel  thcmfelves  near  akin  to  you.    Your  en- 
mity to  Jefus  feems  to  be  the  price  cf  their  forgive- 
nefs  :   hke  Herod  and  Pontius  Pilate,  you  became 
friends  in  the  day  of  his  crucifixion.  P,Ir.  Paine,  tho* 
his  writings  abound  in  fnecrs  againft  your  nation, 
prior  to  its  rejeaion  of  Ghrift,  yet  appears  to  be  well 
reconciled  to  you,  and  willing  to  admit  your  lame 
account  of  the  body  of  Jefus  being  ftolen  away.f 
Ought   you  not  to  be  alarmed  at   thefe  things?, 

*  Zeph.  u.  10.  t  yfjr^  ofR,af,„^  Part  I.  p.  6,  7. 


■% 

^.-A^. 


I 


225 


Adihefs  to  the  Jews. 


I 


Serioufly  examine  whether  you  have  not  forfakcn 
the  God  of  your  fathers,  and  become  the  friends 
and  allies  of  men  who  hate  both  Him  and  thcai. 

The  hatred  of  infidels  has  long  been  transferred 
from  you  to  us.     Whether,  in  the  language  of  the 
^ew  Teftament,  we  be  the  true  children  of  Abra^ 
ham,  or   not,  we  inherit  that  reproach  and  difllkc 
from  unbelievers  which  was  heretofore  the  portion 
of  the   godly  Ifraelites.      On  what   account   were 
your  fathers  hated  by  the  pra^Ical  atheifts  of  their 
day  ?     Was   it    not   bccaufe  of  their  devotednefs  to 
GodP     It  Was  this  in  David  that  provoked  the  re- 
icntment  of  the  children  of  Belial,   and   rendered 
them  his  determined  enemies.     They  were  conti- 
iiually  jeering  at  his  prayers,  his  tears,  and  his  truj} 
m  Jehovah  ;   turning  that  which  in  reality  was  his 
g/ory  intopame;   and  aHiaing  him  in  his  affliaion 
by   fcornfully  enquiring  Where  is  thy  God  P"^    Such 
'  is   the    treatment    which   the  godly   part    of  your 
nation   received   in   all   ages,  both   from  heathens 
abroad,  and  impious  characters  at  home  ;f  and  fuch 
is  the  treatment  which  ferious  Chriftians  continue 
to  receive  from  ungodly  men  to  this  day  :   but  are 
you  hated  and  reproached  on  this  account  ? 

Of  late  years  it  lias  been  frequently  pleaded, 
that  the  principal  objcaions  to  your  embracing  the 
Chriftian  religion  are  found  in  the  dodrines  of  the 
trinity,  the  deity  of  Chrift,  and  atonement  by  his 
death  ;  doctrines  which  the  greater  part  of  Chrif- 
tians hold  to  be  taught  in  the  New  Teftament. 
But  thofc  wiio  impute  your  conduct  to  thefe  caufes, 
mull  have  nearly  as  mean  an  opinion  of  your  ra- 
tionality   as  they  have  of  ours  j  with  whom  they 

•  Pfal.  xxii.  8.  iv.  2.  xlii.  3.  xxxi.  18.  xl.  15. 
t  Plal.  Lxxix.  10.  cxv.  2.  J0.I  ii.  17.  Mic.  vu.  8,  9,  lo.  Ifa,  Uvi.  v. 


\-\ 


Addrefs  to  the  Je^*s.  ^2^ 

fey  "  there  is  no  reafoning  ;  and  that  we  are  to 
"  be   pitied,   and   confidered  as  under   debility  of 
*'  mind  in  one  refpect,  however  fenfible  and  ration- 
*^  al  in  others."J    What  have  the  principles,  which 
in  our  judgment  are  taught  in  the  New  Teilament, 
to   do  with   your   acknowledging  Jefus  to  be  the 
Mefliah,  and  the  Chriftian  Religion  to  be  of  God  h 
Let  thefe  pofitions  be  admitted,   and   examine  the 
New  Teftament  for  yourfelves.      If  you  were  not 
considered  as  pofTelling  a  fufiicient  degree  of  good 
fenfe  to  diftinguifli  between  Chrlftianity  and   the 
creed   of  any  particular  party  of  Chriftians,   it   is 
furprifing   that    rational  Chrijlians  ftiould  think  of 
writing  addreftes  to  you.      For  our  parts  we  could* 
almoft  be  fatlsfied  that  you  ftiould  decide  the  co:v- 
troverfy,  whether  the  do(Slrines  bcforc-mcntioncd 
be  taught  in  the  New  Teftament,  or  not  }     An  to 
removing  thefe  ftumbling-blocks,  as  fume  call  thr.m^. 
out  of  your  way,  we  have  no  inclination  to  attempt 
it.     Only  imbibe  the  fpirit   of  your  anceftois,   and 
they  will   prcfcntly  ceafe  to  be  ftumWing-blocki. 
Believe   I^Iofes,  and  you   will   believe  Jcius;  lind 
believing  Jefus,  neither  his  claiming  to  Ih:  the  $sn 
of  God,   and  confcquently  equal  u^ith  GV/,  »or  his 
infifting  upon  his  Jle/h  being  the  life  if  the  worM, 
will  oflend  you.      Gn  the  contrary,    ..a«.tlcver  the 
fpirit  of  grace  and  of  fupplicationg  is  pcmred  out 
upon  you,  and  you  come  to  look   on   liim  vrhom 
you  liave  pierced,  and  mourn,  you  will  join  in  ihc 
worfhip  of  him  ;   and  the  do^lriiie  of  atOlKmcrit 
by  his  death  will  be  to  you  a  founuin  fcl  open  fur 
fin  and  unclcannefs.*" 

I  Lindfcy's  Catechrfsy  Inqstf**  f- 
•  Zech.  xii.  10—14.  xiii.  2» 

X3 


230 


Addrejs  to  the  Jeivs. 


it  i^m 


llll 


You  live  in  expeaation  of  being  reftored  to  your 

-•''"?  'l"^;  ,  y^  ^^P^*^  '1>«  ^^^^  tWng,  and  rejoice 
m  the  belief  of  it.  The  Old  and  the  New  Tcftamcnt 
agree  in  predifting  it.f  But  the  fame  prophets 
that  have  foretold  your  return  to  Canaan,  have  al- 
io foretold  that  you  muft  be  brought  to  repent  of 
your  f,ns,  and  to  Jeek  Jehovah  your  God,  and  David 
y^ur  k,ng.%  Your  holy  land  will  avail  you  but  lit- 
tie,  uulefs  you  be  a  holy  people. 

Finally,  You  admit,  I  fuppofe,  that  though  we 
Ihould   err   in   believing  Jelbs  to  be  the  Mcfllah  • 
yet  while  we  deny  ungodlinefs  and  worldly  lufts 
and  live  fobcrly,  righteoufly,  and  godly  in  this  pre* 
lent  world,  it  is  an  error  that  may  not  affect  our 
eternal  falvation  :  but  if  the  error  be  on  your  fide 
on  what  ground  do  you  ftand  ?     Your  fathers,  in 
this  cafe,  were  murderers  of  the  prince  of  life ; 
and  by  adopting  their  principles,  you  make  the' 
deed  your  own.      His   blood   lies    upon  you,   and 
upon  your  children.     The  terrible  deftruaion  of 
your  city  by  the  Romans,  and  the  hardncfs  of 
heart  to  which  you  have  been  given  up,  arc  fymp- 
toms  of  that  wrath  which  is  come  upon  you  to  the 
uttermoft.      Repent   and  believe  the  gofpel,  that 
you  may  efcapc  the  wrath  to  come  ! 

t  Fzck.  xxxvu.    Luke  xii.  24,  |  Hof.  iil  5. 


I      231       I 


TO    CHRISTIANS. 


Beloved  'Brethren  / 


I 


T  is  witneflcd  of  David  that  he  ferved 
the  will  of  God  in  his  generation,  Evei*y  generation 
has  its  peculiar  work.  The  prefcnt  age  is  diftin- 
guiihed  you  know  by  the  progrefs  of  infidelity. 
We  have  long  been  exempted  from  perfecution  j 
and  he  whofe  fan  is  in  his  hand,  perceiving  his 
floor  to  ftand  in  need  of  purging,  feems  determin- 
ed by  new  trials  to  purge  it.  The  prefent  is  a 
winnowing  time.  If  we  wifli  to  ferve  the  will  of 
God  in  it,  we  muft  carefully  attend  to  thofe  duties 
which  fuch  a  ftate  of  things  impofes  upon  us. 

In  the  firft  place.   Let  us  look  well  to  thefmcerify 
of  our  hearts ;   and  fee  to  it  that  our  Chri/iianity  is 
vital,  pra&icaly  and  decided.      An   army  called   to 
engage  after  a  long  peace,  requires  to  be  examined, 
and  every  one  fhould  examine  himfelf.     Many  be- 
come foldiers  when  danger  is  at  a  diftance.      The 
mighty  hoft  of  Midianitcs  were  overcome  by  a  fe- 
Icdled  band.      A  proclamation  was  ifTucd  through 
the  army  of  IfracI,  "  Whofoever  is  fearful  and 
afraid,  let  him  return  :*'  and  after  a  great  diminu- 
tion from   cowardice,    the  reft   muft  be  brought 
down  to  the  water,  to  be  tried.      Such,  or  nearly 
fuch,  may  be  the  trials  of  the  Church  :   tbofe  who 
overcome  may  be  reduced  to  a  fmall  company  in 
comparifon  of  thofe  who  have  borne  the  Chriftian 
name.     So  indeed  the  Scriptures  inform  us  :  They 


23© 


Addrejs  to  the  Jeivs. 


r  i 


You  live  in  expeaation  of  being  reftored  to  your 

in  the  behef  of  it.  The  Old  and  the  New  Teftamenj 
agree  in  prediaing  it.f  But  the  fame  prophets 
that  have  foretold  your  return  to  Canaan,  have  al- 
lo  foretold  that  you  muft  be  brought  to  repent  of 
your  f,ns,  and  to  fiek  Jehovah  your  God,  and  Da-Ad 
ycur  i,ng4  Your  holy  land  will  avail  you  but  lit- 
tle, unlefs  you  be  a  holy  people. 

Finally,  You  admit,  I  fuppofe,  that  though  we 
ihould  err   in   believing  Jefus  to  be  the  Meffiah  ; 
yet  while  we  deny  ungodlinefs  and  worldly  lufts 
and  hve  foberly,  righteoully,  and  godly  in  this  pre' 
lent  world,  it  is  an  error  that  may  not  affe<!l  our 
eternal  falvation  :   but  if  the  error  be  on  your  fide 
on  what  ground  do  you  ftand  ?      Your  fathers,  in 
this  cafe,  were  murderers  of  the  prince  of  life  • 
and  by  adopting  their  principles,  you  make  the' 
deed  your  own.      His   blood   lies    upon  you,   and 
upon  your  children.      The  terrible  deftruaion  of 
your  city  by  the  Romans,   and  the  hardnefs  of 
heart  to  which  you  have  been  given  up,  arc  fymp- 
toms  of  that  wrath  which  is  come  upon  you  to  the 
iittermoft.      Repent   and  believe  the  gofpel,  that 
you  may  efcape  the  wrath  to  come  ! 

I 

t  Tzck.  xxxvii.    Luke  ixr.  ^4,  |  Hof.  iil  5. 


Z    231    J 


TO    CHRISTIANS. 


Beloved  "Brethren  / 


I 


T  is  witneflcd  of  David  that  he  ferved 
the  will  of  God  in  his  generation,  Evefy  generation 
has  its  peculiar  work.  The  prefent  age  is  diftin- 
guifhed  you  know  by  the  progrefs  of  infidelity. 
We  have  long  been  exempted  from  perfecution  j 
and  he  whofe  fan  is  in  his  hand,  perceiving  liis 
floor  to  ftand  in  need  of  purging,  feems  determin- 
ed by  new  trials  to  purge  it.  The  prefent  is  a 
winnowing  time.  If  we  wifli  to  ferve  the  will  of 
God  in  it,  we  muft  carefully  attend  to  thofe  duties 
which  fuch  a  ftate  of  things  impofes  upon  us. 

In  the  firft  place.   Let  us  look  well  to  thefincerky 
of  our  hearts  ;    arid  fee  to  it  that  our  Chriflianity  is 
vital,  praHieal,  and  decided.      An   army   called   to 
engage  after  a  long  peace,  requires  to  be  examined, 
and  every  one  fhould  examine  himfelf.     Many  be- 
come foldiers  when  danger  is  at  a  diftance.      The 
mighty  hoft  of  Midianites  were  overcome  by  a  fe- 
ledled  band.      A  proclamation  was  ifTued  throufrh 
the  army  of  Ifrael,  "  Whofoever  is  fearful  and 
afraid,  let  him  return  :"  and  after  a  great  diminu- 
tion from   cowardice,    the   reft   muft  be   brought 
down  to  the  water,  to  be  tried.      Such,  or  nearly 
fuch,  may  be  the  trials  of  the  Church  :   tbofc  who 
overcome  may  be  reduced  to  a  fmall  company  in 
comparifon  of  thofe  who  have  borne  the  Chriftian 
name.     So  indeed  the  Scriptures  inform  us  :  They 


[* 


•^K. 
^^^ 


232 


Mdrf/s  to  Chrijiam. 


I 


that  obtain  the  vicSlory  with  Chrift  are  callvd,  and 
chofen,   and  faithful  * 

The  manner  in  which  things  of  late  ages  have 
moved  on  in  the  religious  world  has  been  fuch  as 
to  admit  of  a  large  outer-court,  if  I  may  fo  fpeak,. 
for  a  fort  of  half-wor/liippers.      A  general  religious 
reputation  has  been  hitherto  obtained   at   a  fmall 
expenfe.      But  fliould  infidelity  prevail  throughout 
Chriftendom,  as  it  has  in  France,  the  nominal  ex- 
tent of  the  Chriftian   Church  will  be   greatly  re- 
duced.     In  taking  its  dimenfions,   the  outer-court 
will,  as  it  were,  be  left  out,  and  given  to  the  gen- 
tiles.      In  this   cafe,  you  muft  come  in,  or  keep 
out ;   be  one  thing,  or  anotlicr  ;   a  decided   friend 
of  Chrift,  or  an  avowed  infidel.     It  is  pofTible  that 
the  time  may  come  when  all  parties  will  be  redu- 
ced, in  cffea,  to  two,  believers  and  unbelievers, 

"  Never,"  fays  a  late  mafterly  and  moving  wri- 
ter "  were  times  more  eventful  and  critical,"  than 
at  prefent  ;   «  never  were  appearances  more  fingu- 
"  lar  and  interefring,  in  the  political  or  in  the  reli- 
"  gious  world.   You  behold  on  the  one  hand,  infi- 
delity,  with  dreadful  irruption,  extending  its  ra- 
vages far  and  wide  -,   and  on  the  other,  an  amaf- 
fing  accefTion  of  zeal  and  a^ivitv  to  the  caufe  of 
Chriftianity.  Error  in  aU  its  forms  is  .iffiduoufly 
and  fuccefsfully  propagated  ;   but  the  progrefs  of 
evangelical  truth  is  r^lfo  great.     The  number  of 
the  apparently  neutral  party  daily  diminifiies  ; 
^^  and  men  are  now  cither  becoming   worfliippers 
*|  of  the  God  and  Father  of  our  Lf^rd  Jefus  Chriil, 
"  or  receding  fafl  through  the  mifts  of  fcepticifm' 
into  the  dreary  regions  of  fpeculative  and  prac^ti- 
"  cal  athelfm.  It  feems  as  if  Chriftianity  and  infi- 

*  Rev.  xvii.  14. 


« 

ii 

ii 

ii 

ii 

ii 

a 

ii 

ii 


Addrefs  to  Chrifians-, 


2> 


r» 


*'  delity  were  muftering  each  the  hofl  of  the  battle, 
**  and  preparing  for  fome  great  day  of  God.  The 
'*  enemy  is  come  in  like  a  flood  :  But  the  fpirit  of 
**  the  Lord  hath  lifted  up  a  ftandard  againft  him- 
"  Who,  then,  is  on  the  Lord's  fide  ?  Who  ? — Let 
**  him  come  forth  to  the  help  of  the  Lord,  to  the 
"  help  of  the  Lord  againft:  the  mighty  !"* 

Secondly,  Let  a  good  underjlanding  be  cultivated 
etnong  ftncere  Chrifians  of  different  denominations. 
Let  the  friends  of  Chrift:  know  one  another;  and  let 
not  {lighter  fliades  of  difference  keep  them  at  vari- 
ance. The  enemies  of  Chrift:ianity  know  how  to 
avail  themfelves  of  our  difcords.  The  union  which 
is  here  recommended,  however,  is  not  a  merely  no- 
minal one,  much  lefs  one  that  requires  a  facrificc 
of  principle.  Let  us  unite  fo  far  as  we  can  a<rt  in 
concert,  in  promoting  the  intereft  of  Chrift ;  and 
hold  ourfelves  open  to  convi£lion  with  regard  to 
other  things.  Let  not  the  free  difcuflion  of  our  dif- 
ferences be  laid  afide,  or  any  fuch  connexion  form- 
ed as  fliall  require  it  :  only  let  them  be  conducted 
with  modefty,  franknefs,  and  candour,  and  the 
godly  will  find  their  account  in  them.  Let  it  be  the 
great  concern  of  all,  not  fo  much  to  maintain  their- 
own  peculiarities,  as  to  know  and  pra<^ife  the  truth  ; 
not  fo  much  to  yield,  and  come  nearer  to  other  de- 
nominations, as  to  approximate  towards  the  mind 
of  Chrift.  The  mind  of  Chrift  as  expreft^ed  in  his 
doflrines  and  precepts,  muft  be  the  central  point  in 
which  we  meet  :  as  we  approach  this,  we  fhall 
come  nearer  to  each  other.  So  much  agreement  as 
there  is  amongft  us,  fo  much  is  there  of  union  ;  and 
fo  much  agreement  as  there  is  in  the  mind  of  Chrift, 
fo  much  of  Chriftian  union. 

*  FarUrs  Two  Dfcourfes  at  Paifley   In  June  1 79S. 


I; 


liW 


ft- 


i 


234 


Aditrefs  to  ChrijVians. 


Finally,   Let  not  the  heart  of  any  man  fall  him,  0, 
mcco„nt  of  the  high  tone  and  feornful  airs  affumcd  b* 
tnfidels.  The  reign   of  infidelity  mav  be   extenfive", 
but  It  muft  be  fliort.   It  carries  in  it  the  feeds  of  its 
own  diflblution.  Its  immoralities  are  fuch,  that  the 
world  cannot  long  fuftain  them.   Scripture  prophe- 
cy has  clearly  foretold  all  the  great  governments  of 
the  world,  from  the  time  of  the  Jewifli  Captivity  to 
this  day  :  the   Babylonian,    Perfian,  Macedonian, 
and  Roman ;   together  with  the  ten  kingdoms  into 
which  the  laft  of  thcfc  empires  has  been  divided, 
and  the  papal  government   which   fprang  up  from 
amongft  them ;   but  it   makes  no  explicit  mention 
ot  this.  It  has  no  individual  fubfiftence  given  it  in 
the  fv-ftcm  of  prophecy.   It  is  not  a  beajt ;  but  a  mere 
putnd  cxcrefceuce  of  the  papal  beaft ;  an  excrc- 
Icence  which,  though  it  may  diffufe  death  through 
every  vein  of  the  body  on  which  it  grew,  yet  fhall 
die  along  with  it.   The  beaft  and  all  xvhich  pertains 
to  him  goeth  into  perdition*    There  is  no  fpace  of 
tune  allowed   for  this  government :  no  fooner  is  it 
faul,  Babylon  is  fallen,  than  voices  are  heard  in  hea- 
ven declaring  that  the  marriage  of  the  Lamb  is  come.\ 
J^o  fooner  does  the  judgment  ft,  to  take  aivaj  the  domi- 
man  oj  the  little  horn,  to  confume  and  to  d.flroy  it  unto 
the  end,  than  it  follows.   And  the  kingdom  and  doml. 
mon,  and  tie  great nefs  of  the  kingdom  under  the  whole 
h»avenfball  be  given  to  the  people  of  the  faints  of  the 

Moft  High.%  ■^        ■>         J 

•    Rev.   Xvii    8,  IJ.  I    R„     jj^y;     ^ 

t  Dam  vii.  j6,  17.  The  writer  has  Cnce  read  a  very  able  dlf- 
Tl  ^l  f '•  ''^'''""  ''™"S.  of  Hertford,  Conn.aicut,  entitled 
J"».,W  n,Jlrumon  from  It,,  fr.pkcU.  of  GoJ-,  «■.„/;  in.whid,  tht 
above  fcctmients  are  ftated  with  great  force  of  evidcaec. 


Addrejs  to  Chrijlians* 


235 


Popery  IS  not  yet  deftroyed,  though  it  has  re- 
ceived a  deadly  blow  ;  and  from  what  is  faid  of  the 
little  horn,  that  they  fliall  take  away  his  dominion, 
I0  confumsy  and  to,  dejiroy  it  imto  the  etidy  it  fhould 
feem  that  its  overthrow  will  be  gradual.  While 
this  is  accomplifhing,  the  reign  of  infidelity  may 
continue,  with  various  fuccefs  ;  but  no  longer. 
Only  let  us  watchy  aud  hep  our  garments  clean^  a 
caution  given,  it  is  probable,  with  immediate  re- 
ference to  the  prefent  times,f  and  we  have  nothing 
to  fear.  It  is  a  fource  of  great  confolation  that  the 
laft  of  the  four  Bcafts,  which  for  more  than  two 
thoufand  years  have  perfecuted  the  Church,  and 
opprefTed  mankind,  is  drawing  near  to  its  end. 
The  government  that  fliall  next  prevail  will  be 
that  of  Chrift,  nvhofe  kingdom  is  an  everlajling  hing" 
domy  and  all  dotninions  Jimll  ferve  and  obey  him* 
Even  foy  amen.  BleJJed  be  his  glorious  name  for  ever; 
and  let  the  whole  earth  be  Jilled  with  his  glory;  amen^ 
and  amen ! 

I  Rev.  xvi.  ij. 


FINIS. 


■m 


!#• 


I' 


I 


f 


J,  >■ 


I 


I 


